,a ,body of ,divinity ,a ,,body ,,of ,,divinity3 ,,wherein ,,the ,,doctrines ,,of ,,the ,,christian ,,religion ,,are ,,explained ,,and ,,defended4 ,,being ,,the ,,substance ,,of ,,several ,,lectures ,,on ,,the ,,assembly',s ,,larger ,,catechism4 ,,by ,,thomas ,,ridgley1 ,d4 ,d4 ,,with ,,notes1 ,,original ,,and ,,selected1 ,,by ,,james ,p4 ,,wilson1 ,d4 ,d4 ,,in ,,four ,,volumes4 ,,vol4 ,,ii4 ,,first ,,american1 ,,from ,,the ,,third ,,european ,,edition4 ,,philadelphia3 ,,printed ,,by ,,and ,,for ,,william4 ,w4 ,,woodward1 ,,corner ,,of ,,chesnut ,,and ,,south ,,second ,,streets4 #ahae4 ,,the ,,contents ,,of ,,the ,,second ,,volume4 ,,quest4 ,,xiv1 ,,xv4 ,of the work of ,creation4 ,,creation1 the word explained ,page #e ,it was not from eternity #g ,this proved from the invention of things #ac ,by the power and for the glory of ,god #ad ,performed in six days #af ,each day's work #ai ,of instantaneous production #ag ,the condition and season of the year in which things were created #bd ,antiquity of nations vainly boasted of #aj ,,quest4 ,,xvi4 ,of ,angels4 ,of their existence #bf ,nature and properties #bh ,work and employment #cj ,worship4 ,harmony therein1 but no ,hierarchy #ca ,how they impart their ,ideas to one another #cc ,,quest4 ,,xvii4 ,of the creation of ,man4 ,man was created male and female #cd ,excellency of his make #dj ,origin of the soul1 in a note #da ,of ,god's image in man #dd ,no men before ,adam #cg ,,quest4 ,,xviii4 ,of ,providence4 ,providence governs all creatures #dg ,and all their actions ibid ,his concern for man #ea ,how conversant about evil actions #eb ,sin over-ruled for ,god's glory1 and his people's good #ec ,other things over-ruled by providence #ei ,objections against providence answered #fj ,unequal distributions of providence vindicated #fa ,,quest4 ,,xix4 ,of ,god's providence towards the angels4 ,how it was conversant about the fall of apostate angels #fc ,these fell all at once #fd ,some angels confirmed in holiness and happiness #ff ,ministry of angels #fh ,,quest4 ,,xx4 ,of ,god's providence towards man in innocency4 ,of ,paradise #gj ,man's secular employment and food therein #gb ,his dominion over the creatures #gd ,his spiritual concerns were under the direction of providence #ge ,sabbath instituted and the covenant established #gf ,representation1 in a note #gg ,difference between a law and a covenant #gh ,adam was under a covenant #hb ,objections answered #hc ,conditions of that covenant #hd ,tree of life a seal of it #hf ,of the tree of knowledge #ij ,,quest4 ,,xxi4 ,of the fall of man4 ,our first parents were endued with freedom of will #ic ,were left thereunto #id ,how they were tempted #if ,satan's subtilty in the temptation #ii ,eve represented by ,adam1 in a note #ajc ,aggravations of their sin #aje ,its immediate consequences #ajd ,,quest4 ,,xxii4 ,all mankind fell in ,adam4 ,adam a federal head #aji ,all fell in him1 except ,christ #aab ,his sin imputed to his posterity #aac ,penal evils which followed #aaa ,appointment of his headship vindicated #aad ,,quest4 ,,xxiii1 ,,xxiv1 ,,xxv1 ,,xxvi4 ,of ,sin4 ,original sin #aah ,actual transgressions proceed from it #abj ,conveyed by natural generation #acb ,original righteousness lost #aba ,man's nature inclined to sin #abc ,propensity to sin not put into our nature by ,god #abd ,not harmless even in childhood #abe ,origin of moral evil #abg ,the notion of two first causes exploded ibid ,pre-existence of souls a mere fancy #abf ,corruption of nature not by the soul's traduction #abh ,not from imitation ibid ,necessarily ensues on the privation of original righteousness #aca ,,quest4 ,,xxvii4 ,of man's misery by the ,fall4 ,various opinions about the salvation of infants #ach ,punishment of original sin increased by actual #ada ,sinners liable to ,god's wrath and curse #adc ,slaves to ,satan #add ,sin exists in the intentions1 in a note #ade ,,quest4 ,,xxviii1 ,,xxix4 ,of the punishment of sin in both worlds4 ,of judicial blindness of mind #adf ,hardness of heart #adi ,sins that lead to it #aej ,difference between the hardness found in believers and judicial #aeb ,of strong delusions #adg ,a reprobate sense #aeb ,vile affections #aec ,horror of conscience4 ,when judicial #aed ,punishment of sin in outward things #aee ,in the world to come #aeh ,this will be perpetual1 in a note #aei1 #afj ,,quest4 ,,xxx4 ,of man's ,recovery4 ,god's love the only moving cause of it #afb ,covenant of grace4 ,its various periods #aff ,opposed to that of innocency #afe ,,quest4 ,,xxxi4 ,the covenant of grace made with ,christ1 and1 in him1 with the elect4 ,covenant1 scriptural sense of the word #afh ,between the ,father and ,son1 explained #aga ,and proved #agc ,of redemption distinguished by some from the covenant of grace #agh ,god's covenant differs from human #agj ,how he covenants with man #aha ,how man covenants with him #ahc ,,quest4 ,,xxxii4 ,of the grace manifested in the second covenant4 ,conditions of a covenant1 how understood #aij ,faith is a duty1 in a note #aic ,meritorious performed by ,christ #aib ,conditional promises uncertain #aia ,interest in ,christ1 what meant by it #ahi ,grace glorified1 in ordaining1 promising1 and working faith #aig ,other graces promised and connected with salvation #aie ,,quest4 ,,xxxiii1 ,,xxxiv1 ,,xxxv4 ,of the various dispensations of the covenant of grace4 ,christ revealed of old by promises and prophecies #aii ,ceremonial law typified ,christ and the gospel #bja ,types4 ,cautions about them #bjc ,rules how to judge of them #bje ,how the ,jews knew their meaning #bjg ,cocceius's sentiments about the bondage and darkness of that dispensation #bjh ,gospel-dispensation1 when it began #bab ,how it excels the ,legal #bac ,,quest4 ,,xxxvi1 ,,xxxvii4 ,of the ,mediator of the covenant of ,grace4 ,saints and angels no ,mediators #bah ,christ the only ,mediator #bag ,two distinct natures in ,christ1 but not two ,persons #bbb ,his human nature was united to his ,person #bbj ,it shall continue so for ever #bcd ,how formed like ours4 ,how not #bbg ,it was formed of the ,virgin #bbi ,his body was truly human #bbd ,his soul distinct from his deity #bbf ,he was expected by the ,jews #bca ,born in the fulness of time #bcc ,what meant thereby #bcc ,,quest4 ,,xxxviii1 ,,xxxix1 ,,xl4 ,of the necessity of the ,mediator's having two natures4 ,why he should be ,god #bce ,why man #bch ,why both ,god and man #bdb ,,quest4 ,,xli1 ,,xlii4 ,of the ,mediator's name and offices4 ,why he was called ,jesus #bdd ,why he was called ,christ #bde ,his offices distinguished1 but not divided #beb ,he was set apart and authorized to execute them #bdh ,he was fitly qualified for them #bdi ,,quest4 ,,xliii4 ,of ,christ's prophetical office4 ,he reveals the will of ,god #bec ,he was qualified for it #bed ,he does it in various ages #beg ,to whom and how he does it #bee ,,quest4 ,,xliv4 ,of ,christ's priestly office4 ,priesthood of ,christ and ,aaron compared #bhj ,typified by ,melchisedek #bfd ,various opinions who ,melchisedek was #bfe ,proved that he was ,christ 7qure tamen7 #bfg ,objections answered #bgj ,satisfaction demanded for sin1 of what value and kind #bge ,of ,christ was necessary #bgc ,his active obedience a part of it #bhc ,least degree of his sufferings not sufficient for it #bha ,no redemption without price #bhf ,death of ,christ a ransom #bij ,confirmation of his doctrine not its principal end #bic ,christ died in our stead #bij ,objections answered ibid ,modern opinions on the atonement1 in a note1 #bgf to #bhj1 and #bib to #big4 ,he offered himself by the ,spirit #big without spot to ,god #big ,not for all men #cja #bgf but for his sheep and friends #caf and for his church #cah ,dr4 ,magee's ,discourses1 in a note #bih-cag ,this evidenced by his love to it #cah his propriety in it #cbb and saving it ibid ,objections answered #cai ,christ purchased grace and glory #cbh ,universal redemption1 its consequences #cbf ,arguments for it considered #cbg ,texts urged for it explained #cdc ,how the word ,all1 c4 is to be explained #cda ,special ,redemption1 consistent with the covenant of grace #cbi and with preaching the gospel #cca ,it advances grace more than general does #ccg ,it leads not to despair #cca ,whether it be contrary to scripture #cch ,christ intercedes not for all #cbd ,divine expostulations explained #ccc ,how all should repent and believe1 though ,christ died not for all #cce ,sacrifice of ,christ sufficient for all1 in a note #cdi ,,quest4 ,,xlv4 ,of ,christ's ,kingly office4 ,as respecting his subjects ,what they were1 before subdued #cec ,how brought into subjection #ced ,how their subjection expressed at first #ceg ,their behaviour and conflicts #ceh ,how ,christ deals with them #cfa ,as respecting his enemies #cfb ,he governed the church before and since his incarnation #cfd ,this office executed by him in glory #cfe ,of the ,,millennium4 ,various opinions about it #cff ,some have gross ,ideas of it #cgj ,what shall precede or attend it #cfh ,gospel shall then be more spread #cgc ,how this doctrine to be treated #cfg ,in what respects it is to be allowed #cfh ,some prophecies of the call of the ,jews not yet fulfilled #cgf ,why ,christ shall not reign visibly in his human nature #cgi ,temple-service not to be revived #cha ,gospel-ordinances shall be continued #chb ,first resurrection2 how understood by some #chc ,its literal sense debated #chd ,general conflagration #chg ,new heavens and new earth #chh ,resurrection of the church sometimes taken mystically #chi #ajjj years how understood by some #cia ,these not yet begun ibid ,mediatorial kingdom of ,christ eternal #cib #a ,cor4 xv4 ver4 #bd1 #be1 #bh4 explained #cic ,,quest4 ,,xlvi1 ,,xlvii1 ,,xlviii4 ,of ,christ's ,humiliation4 ,this shewn in his birth and infancy #cih ,in his parentage #cii ,in the place of his birth and abode #djj ,in the sinless infirmities of his life #dbb ,in his being made under the law #dja ,in his being exposed to indignities #djb ,temptations endured by him #djd ,general remarks on them #djf ,the time and place thereof #dje ,his first temptation #daj ,his second temptation #dab ,its matter explained #daf ,his third temptation #dag ,what to be observed therein #dai ,temptations were mental1 in a note #dbj ,quest4 ,,xlix1 ,l4 ,of ,christ's humiliation before and after his death4 ,christ betrayed by ,judas #dbd ,forsaken by his disciples #dbe ,denied by ,peter #dbf ,scorned by the world ibid ,reviled by many #dbh ,inferences ibid ,prosecuted by the ,jews #dbi ,condemned by ,pilate ibid ,tormented by his persecutors #dca ,bore the wrath of ,god ibid ,death of the cross cruel and painful #dcc ,shameful1 servile1 and cursed #dcd ,christ buried with respect by his friends #dcg ,was under the power of death till the third day #dch ,of his descent into hell #ddj ,how the ,papists understand it #dda #a ,pet4 iii4 #ah4 explained1 in a note #ddb ,,quest4 ,,li1 ,,lii4 ,of ,christ's ,resurrection and ,exaltation4 ,resurrection of ,christ proved #ddd ,by credible witnesses #ddh ,they were men of integrity #ddi ,by the conduct of his enemies #dej ,by miracles #dea ,properties of his risen body #deb ,christ raised the third day #dec ,reasons of it #ded ,was not three whole days and nights in the grave #dee ,socinians' account of ,christ's resurrection #deg ,christ's own and his peoples' concern in his resurrection #deh ,,quest4 ,,liii1 ,,liv4 ,of ,christ's ,ascension4 ,it was real and visible #dfd ,its necessity and design #dfh ,its distance from the time of his resurrection #dfa ,how this interval was employed #dfc ,matter of his conversation with his disciples #dfd ,remarks on what preceded it #dfj ,he ascended from mount ,olivet #dfg ,christ's sitting at the right hand of ,god #dga ,,quest4 ,,lv4 ,of ,christ's ,intercession4 ,necessity of it #dgc ,his fitness for it #dgd ,manner of it #dgg ,how it differs from our prayers #dgf ,what procured by it #dgi ,how to be improved ibid ,,quest4 ,,lvi4 ,of ,christ's coming to judge the world4 ,the time of his appearance #dha ,the glory that shall attend it #dhb ,,quest4 ,,lvii1 ,,lviii1 ,,lix4 ,of the benefits of redemption1 and the application thereof4 ,benefits procured by ,christ #dhf ,these applied by the ,holy ,ghost #dhg ,to all for whom they were purchased 7vide #cdi7 #dhh ,,quest4 ,,lx4 ,of the disadvantages of those who never hear the gospel4 ,state of the ,heathen considered #dia ,no salvation without the gospel--tamen qure #dib ,nor without faith in ,christ--tamen qure ibid ,deists2 falseness of their hope set forth #did ,false grounds of hope in others #dif ,salvation in none but ,christ #dih ,this proved #dii ,objections answered #ejb ,christ the ,saviour only of his ,body the church #ejh ,,quest4 ,,lxi1 ,,lxii1 ,,lxiii1 ,,lxiv4 ,of the ,church1 visible and invisible4 ,church1 the word how used1 7#eae in a note7 #eaj ,places of worship so termed #eaa ,their first erection #eab ,its distinction into visible and invisible #eaf ,invisible church described #eai ,this farther explained and defended #ebj ,visible church described #eba ,in what respects it is one #ebb ,in what respects it is not one ibid ,its concern for the children of its members #ebf ,jewish church1 its establishment ibid ,its government #ebg ,how they promoted religion in their synagogues #ebi ,their ,proseuch1 or places appointed for prayer #ecj ,a particular gospel-church described #ecf ,its matter #eci ,its form or bond of union #edj ,its subjection to ,christ to be professed #edb ,how this to be made visible #edc ,its power of admission #eda ,the reformed churches differ about this ibid ,terms of communion fixed by ,christ ibid ,its power of exclusion #edd ,causes of exclusion #ede ,the way of proceeding therein #edg ,with what temper this should be done #edi ,what meant by being delivered to ,satan #eej and for what end #eea ,the first preaching and success of the gospel #ecb ,conduct of the ,apostles in planting gospel-churches #ecd ,church-communion proved from the law of nature #ech from scripture ibid ,government of churches by their officers #eeb 1 1 1 in a note1 ibid ,the office of a ,pastor1 ,bishop1 or ,elder #eee ,bishops and ,elders the same #eef ,jerom's account of the increase of the power of ,bishops1 in a note #eeh ,pastors chosen by the church #efa 1 in a note #efc ,how to be set apart ibid ,how their office to be discharged #efe ,whether a ,teacher be a distinct officer #eff ,synods1 the abuse and advantage of them #eff ,parishes1 why churches were so called by ancient writers #efg ,the office of a ,deacon #egj ,officers of the church1 in a note #ega ,privileges of the visible church #egb ,it is under ,christ's special care #egd ,wherein this consists #ege ,it is under ,christ's special government #egf ,in what respects #egg ,it enjoys communion of saints ibid ,it has the ordinary means of grace #egh ,,the ,,work ,,of ,,creation4 ,quest4 ,,xiv41 ,,xv4 ,,quest4 ,,xiv4 ,how doth ,god execute his decrees8 ,,answ4 ,god executeth his decrees in the works of creation and providence1 according to his infallible fore-knowledge1 and the free and immutable counsel of his own will4 ,,quest4 ,,xv4 ,what is the work of creation8 ,,answ4 ,the work of creation is that1 wherein ,god did1 in the beginning1 by the word of his power1 make1 of nothing1 the world1 and all things therein1 for himself1 within the space of six days1 and all very good4 ,having considered ,god's eternal purpose1 as respecting whatever shall come to pass1 which is generally called an internal1 or immanent act of the divine will1 we are now to consider those works which are produced by him1 in pursuance thereof4 ,it is inconsistent with the idea of an infinitely perfect ,being1 to suppose1 that any of his decrees shall not take effect1 ,hath he spoken1 and shall he not make it good8 ,num4 xxiii4 #ai4 ,his counsel shall stand1 and he will do all his pleasure1 ,isa4 xlvi4 #aj4 ,this is a necessary consequence1 from the immutability of his will1 as well as from the end which he has designed to attain1 to wit1 the advancement of his own glory2 and therefore1 if he should not execute his decrees1 he would lose that revenue of glory1 which he designed to bring to himself thereby1 which it cannot be supposed that he would do2 and accordingly we are to consider his power as exerted1 in order to the accomplishment of his purpose4 ,this is said to have been done either in the first production of all things1 which is called1 ,the work of creation1 or in his upholding and governing all things1 which is his providence2 both which are to be particularly considered4 ,and1 ,i4 ,we are to speak concerning the work of creation1 and so to enquire what we are to understand by creation1 and to consider it as a work peculiar to ,god4 ,,ii4 ,that this work was not performed from eternity1 but in the beginning of time4 ,,iii4 ,how he is said to create all things by the word of his power4 ,,iv4 ,the end for which he made them1 namely1 for himself1 or for his own glory4 ,v4 ,the time in which he made them4 ,and1 ,,vi4 ,the quality or condition thereof1 as all things are said to have been made very good4 ,i4 ,as to the meaning of the word creation2 it is the application thereof to the things made1 or some circumstances attending this action1 that determine the sense of it4 ,the ,hebrew and ,greek words#a1 by which it is expressed1 are sometimes used to signify the natural production of things3 ,thus it is said1 in ,psal4 cii4 #ah4 ,the people that shall be created1 speaking of the generation to come1 shall praise the ,lord2 and elsewhere1 in ,ezek4 xxi4 #cj4 says ,god1 ,i will judge thee in the place where thou wast created1 that is1 where thou wast born1 in the land of thy nativity4 ,and sometimes it is applied to signify the dispensations of providence1 which1 though they are the wonderful effects of divine power1 yet are taken in a sense different from the first production of all things3 thus it is said1 in ,isa4 xlv4 #g4 ,i form the light1 and create darkness2 which metaphorical expressions are explained in the following words1 ,i make peace1 and create evil4 ,and1 on the other hand1 sometimes ,god's creating is expressed by his making all things2 which word1 in its common acceptation1 is taken for the natural production of things2 though1 in this instance1 it is used for the production of things which are supernatural3 thus it is said1 in ,john i4 #c4 ,all things were made by him2 and elsewhere1 in ,psal4 xxxiii4 #f4 ,by the word of the ,lord were the heavens made1 and all by the host of them by the breath of his mouth4 ,therefore it is by the application of these words1 to the things produced1 that we are more especially to judge of the sense of them4 ,accordingly1 when ,god is said to create1 or make the heavens and earth1 or to bring things into being1 which before did not exist1 this is the most proper sense of the word creation2 and in this sense we take it1 in the head we are entering upon4 ,it is the production of all things out of nothing1 by his almighty word2 and this is generally called immediate creation1 which was the first display of divine power1 a work with which time began2 so we are to understand those words1 ,in the beginning ,god created the heaven and the earth1 ,gen4 i4 #a4 that is1 that first matter out of which all things were formed1 which has been neither increased nor diminished ever since1 nor can be1 whatever alterations there may be made in things1 without supposing an act of the divine will to annihilate any part thereof1 which we have no ground to do4 ,again1 it is sometimes taken for ,god's bringing things into that form1 in which they are1 which is generally called a mediate creation1 as in the account we have of it in the first chapter of ,genesis2 in which ,god is said1 out of that matter which he created at first1 to create the heavens1 the earth1 the sea1 and all living creatures that move therein1 after their respective kinds1 which no finite wisdom1 or power1 could have done4 ,the work was supernatural1 and so differs from the natural production of things by creatures1 inasmuch as they can produce nothing1 but out of other things1 that have in themselves a tendency1 according to the fixed laws of nature1 to be made1 that which is designed to be produced out of them2 as when a plant1 or a tree1 is produced out of a seed1 or when the form1 or shape of things is altered by the skill of men1 where there is a tendency in the things themselves1 in a natural way1 to answer the end designed by them that made them1 in which respect they are said to make1 but not create those things2 so that creation is a work peculiar to ,god1 from which all creatures are excluded4 ,accordingly1 it is a glory which ,god often appropriates to himself in scripture3 thus he is called1 by way of eminence1 ,the ,creator of the ends of the earth1 ,isa4 xl4 #bh4 and he speaks1 concerning himself1 with an unparalleled magnificence of expression1 ,i have made the earth1 and created man upon it2 ,i1 even my hands1 have stretched out the heavens1 and all their host have ,i commanded1 ,isa4 xlv4 #ab4 and he is said to have done this1 exclusively of all others3 thus he says1 ,i am the ,lord1 that maketh all things1 that stretcheth forth the heavens alone1 that spreadeth abroad the earth by myself1 ,isa4 xliv4 #bd4 ,and1 indeed1 it cannot be otherwise1 since it is a work of infinite power1 and therefore too great for any finite being1 who can act no otherwise1 but in proportion to the circumscribed limits of its own power2 and being1 at best1 but a natural agent1 it cannot produce any thing supernatural4 ,from whence it may be inferred1 that no creature was an instrument made use of1 by ,god1 in the production of all things2 or that infinite power could not be exerted by a finite medium3 but this has been already considered1 under a foregoing answer4 ,,ii4 ,we are now to consider that this work of creation was not performed from eternity1 but in the beginning of time4 ,this we assert against some of the heathen philosophers1 who have1 in their writings1 defended the eternity of the world#b1 being induced hereunto by those low conceptions1 which they had of the power of ,god1 as supposing1 that because all creatures1 or natural agents1 must have some materials to work upon1 so that as this proposition is true1 with respect to them1 that nothing can be made out of nothing1 they conclude1 that it is also applicable to ,god4 ,and this absurd opinion has been imbibed by some1 who have pretended to the ,christian name2 it was maintained by ,hermogenes1 about the middle of the second century1 and1 with a great deal of spirit and argument1 opposed by ,tertullian2 and1 among other things1 that father observes1 that philosophy1 in some respects1 had paved the way to heresy#c2 and probably the apostle ,paul was apprehensive that it would do so2 or that they1 who were bred up in the schools of the philosophers1 would1 as it is plain they often did1 adapt their notions in divinity1 to those which they had before learned therein1 of which this is a flagrant instance2 and therefore he says1 ,beware1 lest any man spoil you through philosophy1 and vain deceit1 after the tradition of men1 after the rudiments of the world1 and not after ,christ1 ,col4 ii4 #h4 and they1 who have defended this notion1 have been divided in their sentiments about it4 ,some suppose1 in general1 that matter was eternal1 but not brought into that form1 in which it now is1 till ,god1 by his almighty power1 produced that change in it1 and so altered the form of things4 ,others suppose1 that the world was in a form1 not much unlike to what it now is1 from eternity1 and that there were eternal successive ages1 and generations of men1 and a constant alteration of things4 ,some parts of the world1 at one time1 destroyed by deluges1 or fire1 or earthquakes1 and other parts at another time2 and so there was a kind of succession of generation and corruption2 former worlds lost and buried in ruins1 and all the monuments of their antiquity perished with them1 and new ones arising in their stead4 ,this they assert1 as a blind to their ungrounded opinion1 and as an answer to that reasonable demand which might be made2 ,if the world was eternal1 how comes it to pass that we know nothing of what was done in it1 in those ages1 which went before that which we reckon the first beginning of time8 ,as for the school-men1 though they have not any of them given directly into this notion1 which is so notoriously contrary to scripture1 yet some of them have very much confounded and puzzled the minds of men with their metaphysical subtilties about this matter2 as some of them have pretended to maintain1 that1 though ,god did not actually create any thing before that beginning of time1 which is mentioned in scripture1 yet he might1 had he pleased1 have produced things from eternity#d1 because he had1 from eternity1 infinite power1 and a sovereign will2 therefore this power might have been deduced into act1 and so there might have been an eternal production of things2 for to suppose1 that infinite power cannot exert itself1 is contrary to the idea of its being infinite4 ,and to suppose that ,god was infinitely good1 from eternity1 implies1 that he might have communicated being to creatures from eternity1 in which his goodness would have exerted itself4 ,and they farther argue1 that it is certain1 that ,god might have created the world sooner than he did2 so that1 instead of its having continued in being1 that number of years1 which it has done1 it might have existed any other unlimited number of years2 or since1 by an act of his will1 it has existed so many thousand years1 as it appears to have done1 from scripture1 it might1 had he pleased1 have existed any other number of years1 though we suppose it never so large1 and consequently that it might have existed from eternity4 ,but what is this1 but to darken truth1 by words without knowledge8 or to measure the perfections of ,god1 by the line or standard of finite things8 it is to conceive of the eternity of ,god1 as though it were successive4 ,therefore1 though we do not deny but that ,god could have created the world any number of years that a finite mind can describe1 sooner than he did2 yet this would not be to create it from eternity1 since that exceeds all bounds4 ,we do not deny but that the divine power might have been deduced into an act1 or created the world before he did2 yet to say that he could create it from eternity1 is contrary to the nature of things2 for it is to suppose1 that an infinite duration might be communicated to a finite being1 or that ,god might make a creature equal1 in duration1 with himself2 which1 as it contains the greatest absurdity1 so the impossibility of the thing does not1 in the least1 argue any defect of power in him4 ,from whence we may infer1 the vanity1 and bold presumption1 of measuring the power of ,god by the line of the creature2 and the great advantage which we receive from divine revelation1 which sets this matter in a clear light1 by which it appears1 that nothing existed before time but ,god2 this is agreeable to the highest reason1 and the divine perfections4 ,to suppose1 that a creature existed from eternity1 implies a contradiction2 for to be a creature1 is to be produced by the power of a creator1 who is ,god1 and this is inconsistent with its existing from eternity2 for that is to suppose that it had a being before it was brought into being4 ,moreover1 since to exist from eternity1 is to have an infinite1 or unlimited duration1 it will follow from thence1 that if the first matter1 out of which all things were formed1 was infinite in its duration1 it must have all other perfections2 particularly1 it must be self-existent1 and have in it nothing that is finite1 for infinite and finite perfections are inconsistent with each other2 and1 if so1 then it must not consist of any parts1 or be devisible1 as all material things are3 besides1 if the world was eternal1 it could not be measured by successive duration1 inasmuch as there is no term1 or point1 from whence this succession may be computed1 for that is inconsistent with eternity2 and if its duration was once unmeasured1 or not computed by succession1 how came it afterwards to be successive1 as the duration of all material beings is8 ,again1 to suppose matter to be co-eternal with ,god1 is to suppose it to be equal with him1 for whatever has one divine perfection1 must have all2 so that this is contrary to those natural ideas1 which we have of the divine perfections1 and contains such absurdities1 as have not the least colour of reason to support them4 ,but it more evidently appears1 from scripture1 that the world was made in the beginning of time1 and therefore did not exist from eternity2 since therein we read1 that in the beginning ,god created the heaven and the earth1 ,gen4 i4 #a4 and elsewhere1 ,thou1 ,lord1 in the beginning1 hast laid the foundation of the earth1 and the heavens are the works of thine hands1 ,heb4 i4 #aj4 ,now since we are not to confound time and eternity together1 or to say1 that that which was created in the beginning1 was without beginning1 that is1 from eternity1 it is evident that no creature was eternal4 ,thus having considered the impossibility of the existence of finite things1 from eternity1 we may here take occasion to vindicate the account we have in scripture1 concerning the world's having been created between five and six thousand years since1 from the objections of those who suppose1 that the antiquity thereof exceeds the scripture-account by many ages4 ,those that follow the ,,lxx translation of the ,old ,testament1 in their chronological account of time1 suppose the world to be between fourteen and fifteen hundred years older than we have ground to conclude it is1 according to the account we have thereof in the ,hebrew text4 ,this we cannot but think to be a mistake1 and has led many of the fathers into the same error#e1 who1 through their unacquaintedness with the ,hebrew language1 excepting ,jerom and ,origen1 hardly used any but this translation#f4 ,but this we shall pass over1 and proceed to consider the account that some give of the antiquity of the world1 which is a great deal remote1 from what we have in scripture1 though this is principally to be found in the writings of those who were altogether unacquainted with it4 ,thus the ,egyptians1 according to the report of some ancient historians1 pretended1 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#g4 ,and the ,chaldeans exceed them in the accounts they give of some things contained in their history2 and the ,chinese pretend to exceed them by many thousand years1 but these accounts are fabulous and ungrounded#hi4 ,and inasmuch as they are confuted1 and exposed by many of the heathen themselves1 as ridiculous and absurd boasts1 rather than authentic accounts1 no one who has the least degree of modesty1 can oppose them to the account we have1 in scripture1 of the time that the world has continued1 which is no more than between five or six thousand years4 ,and that the world cannot be of greater antiquity than this may be proved1 from the account which we have of the first original of nations1 and the inventors of things in scripture1 and other writings4 ,it is not reasonable to suppose1 that men lived in the world many thousand years1 without the knowledge of those things1 that were necessary for the improvement of their minds1 and others that were conducive to the good of human society1 as well as subservient to the conveniencies of life2 but this they must have done1 who are supposed to have lived before these things were known in the world4 ,as to what concerns the original of nations1 which spread themselves over the earth after the universal deluge1 we have an account of it in ,gen4 x4 and1 in particular1 of the first rise of the ,assyrian monarchy1 which was erected by ,nimrod1 who is supposed to be the same that other writers call ,belus4 ,this monarchy was continued1 either under the name of the ,assyrian1 or ,babylonian1 till ,cyrus's time1 and no writers pretend that there was any before it3 and1 according to the scripture account hereof1 it was erected above seventeen hundred years after the creation of the world2 whereas1 if the world had been so old1 as some pretend it is1 or had exceeded the scripture account of the age and duration thereof1 we should certainly have had some relation of the civil affairs of kingdoms and nations1 in those foregoing ages1 to be depended on1 but of this1 history is altogether silent2 for we suppose the account that the ,egyptians give of their ,dynasties1 and the reigns of their gods and kings1 in those foregoing ages1 are1 as was before observed1 ungrounded and fabulous4 ,as to what respects the inventors of things1 which are necessary in human life1 we have some hints of this in scripture4 ,as we have an account in scripture1 ,gen4 iv4 #bj-bb4 of the first that made any considerable improvement in the art of husbandry1 and in the management of cattle1 and of the first instructor of every artificer in brass and iron1 by which means those tools were framed1 which are necessary for the making those things that are useful in life2 and also of the first inventor of music1 who is called1 ,the father of all such as handle the harp and organ1 which was in that space of time1 which intervened between the creation and the deluge2 and1 after this we read of the first plantation of vineyards1 and the farther improvement thereof by making wine1 by ,noah1 ,gen4 ix4 #bj1 #ba4 which the world seems to have known nothing of before4 ,and it is more than probable1 that the art of navigation was not known1 till ,noah1 by divine direction1 framed the ark1 which gave the first hint to this useful invention2 and this art was not1 for many ages1 so much improved1 as it is in our day4 ,the mariner's needle1 and the variation of the compass1 or the method of sailing by observation of the heavenly bodies1 seem to have been altogether unknown by those mariners1 in whose ship the apostle ,paul sailed1 ,acts xxvii4 for want of which1 they exposed themselves to suffer shipwreck1 hoping1 thereby1 to save their lives4 ,and1 as to what concerns those inventions1 that are necessary for the improvement of knowledge2 it does not appear that writing was known till ,moses' time2 and1 after this1 the use of letters was brought into ,greece by ,cadmus4 ,and therefore it is no wonder1 when historians give some dark hints of things done before this1 being unacquainted with scripture-history1 that they are at a loss1 and pretend not to give an account of things done before the deluge#aj4 ,shall we suppose1 that there were so many ages1 as some pretend in which men lived1 and yet no account given of things done therein1 transmitted to posterity1 by those who assert it8 ,therefore there can be no ground to conclude1 that the world has stood longer than the scripture account thereof#aa4 ,we pass by the invention of the art of printing1 which has not been known in the world above three hundred years2 and the many improvements that have been made in philosophy1 mathematicks1 medicine1 anatomy1 chymistry1 and mechanicks1 in the last age2 and can we suppose that there are so many thousand ages passed without any of these improvements8 ,and to this we may add the origin of idolatry1 in them who worshipped men1 whom they called gods1 namely1 such as had been useful while they lived among those that worshipped them1 or had been of great note1 or power1 in the world1 or who were the first inventors of things3 this being known1 and the time in which they lived1 mentioned1 by some writers among the heathen1 which is much later than the first age of the world1 is a farther evidence of this truth1 that it has not stood so many years as some pretend4 ,if it be objected1 that there has been a kind of circulation1 or revolution of things with respect to men's knowing1 and afterwards losing and then regaining the knowledge of some of those arts1 which we suppose to have been first discovered in in later ages1 so that they might have been known in the world many ages before3 ,this is to assert1 without pretending to give any proof thereof2 and nothing can be inferred from a mere possibility of things1 which no one1 who has the least degree of judgment1 will ever acquiesce in2 especially the memory of some things could never have been universally erased out of the minds of men1 by any devastations that might be supposed to have been made in the world4 ,therefore1 to conclude this argument1 nothing can be reasonably objected against the account we have in scripture1 of the creation of the world at first1 and of its having continued that number of years1 and no longer1 which we believe it to have done1 from those sacred writings1 which contain the only authentic records thereof1 and have sufficient authority to put to silence all those fabulous conjectures1 or vain and groundless boasts1 that pretend to contradict it4 ,,iii4 ,god is said to have created all things by the word of his power2 thus the ,psalmist says1 ,by the word of the ,lord were the heavens made2 and all the host of them by the breath of his mouth1 ,psal4 xxxiii4 #f4 ,some1 indeed1 understand this1 and several other scriptures1 in which ,god is said to create all things by his word1 as implying1 that ,god the ,father made all things by the ,son1 his personal ,word3 but1 though this be a great truth1 and it be expressly said1 ,all things were made by him1 ,john i4 #c4 as has been considered under a foregoing answer#ab1 whereby the divinity of ,christ was proved2 yet here we speak of creation1 as an effect of that power1 which is a perfection of the divine nature4 ,and whereas it is called the word of his power1 it signifies1 that ,god produced all things by an act of his power and sovereign will2 so that how difficult soever the work was in itself1 as infinitely superior to finite power1 yet it argues1 that it was performed by ,god without any manner of difficulty1 and therefore it was as easy to him as a thought1 or an act of willing is to any creature2 accordingly it is said1 ,he spake and it was done2 he commanded1 and it stood fast1 ,psal4 xxxiii4 #i4 ,as nothing could resist his will1 or hinder his purpose from taking effect1 so all things were equally possible to him4 ,in this respect1 creation differs from the natural production of things1 which1 though they be the effects of power1 yet nothing is produced by a powerful word1 or1 as it were1 commanded into being1 but that which is the effect of almighty power1 as the creation of all things is said to be4 ,,iv4 ,the end for which ,god made all things1 was his own glory2 or1 as it is said1 ,he made all things for himself1 ,prov4 xvi4 #d4 that is1 that he might demonstrate his eternal power and ,godhead1 and all those divine perfections1 which shine forth in this illustrious work1 and so might receive a revenue of glory1 as the result thereof4 ,not that he was under any natural necessity to do this1 or would have been less happy and glorious in himself1 than he was from all eternity1 if he had not given being to any thing4 ,we are far from supposing1 that there is any addition made hereby to his essential glory2 this appears from the independence of his divine perfections3 ,as they are not derived from the creature1 so they cannot receive any additional improvement from him1 no more than the lustre of the sun is increased by its being beheld by our eyes2 nor does it sustain any real diminution thereof1 when its brightness is obscured by the interposure of any thing that hides it from us4 ,god did not make the world that his power or wisdom might be improved hereby2 but that he might be admired and adored1 or that his relative glory might be advanced by us1 which would be the highest advantage to us4 ,this was the great end for which he made all things2 and it is very agreeable to the scope and design of scripture in general1 which puts us upon giving him the glory due to his name1 as being induced hereunto by all the displays thereof in his works4 ,therefore it is a very unbecoming way of speaking1 and tends very much to detract from the divine perfections1 to say as a judicious writer#ac represents some objecting1 8,as though ,god were not so selfish1 and desirous of glory1 as to make the world1 and all creatures therein1 only for his own honour1 and to be praised by men40 ,and another writer#ad speaks his own sense of this matter1 in words no less shocking4 ,he says1 indeed1 8,that ,god cannot really suffer any diminution of his own by our dislike1 or is advanced in honour by our approbation of his dispensations20 which1 as it respects his essential glory1 is an undoubted truth2 but yet he speaks1 in other respects1 of the glory of ,god1 by which1 it is plain1 he means that which is generally called his relative1 or manifestative glory1 in a very unbecoming manner1 when he says2 8,that ,god1 being infinitely perfect1 must be infinitely happy within himself1 and so can design no self-end without himself2 therefore what other end can he be supposed to aim at in these things1 but our good8 ,it is therefore a vain imagination1 that the great design of any of ,god's actions1 his glorious works and dispensations1 should be thus to be admired1 or applauded1 by his worthless creatures1 that he may gain esteem1 or a good word1 from such vile creatures as we are4 ,we take too much upon us1 if we imagine that the all-wise ,god can be concerned1 whether such blind creatures1 as we are1 approve or disapprove of his proceedings2 and we think too meanly of1 and detract from his great ,majesty1 if we conceive he can be delighted with our applause1 or aim at reputation from us in his glorious design1 that therefore such as we should think well of him1 or have due apprehensions of those attributes1 by the acknowledgment of which we are said to glorify him40 ,this is1 at once1 to divest him of all that glory1 which he designed from his works2 but far be it from us to approve of any such modes of speaking4 ,therefore we must conclude1 that though ,god did not make any thing with a design to render himself more glorious than he was1 from all eternity1 yet it was1 that his creatures should behold and improve the displays of his divine perfections1 and so render himself the object of desire and delight1 that religious worship might be excited hereby1 and that we might ascribe to him the glory that is due to his name4 ,we might also observe1 that ,god created all things by his power1 that he might take occasion to set forth the glory of all his other perfections1 in his works of providence and grace1 and particularly in the work of our redemption1 all which suppose the creature brought into being2 and so his first work made way for all others1 which are1 or shall be performed by him in time1 or throughout the ages of eternity4 ,v4 ,we are now to consider the space of time1 in which ,god created all things1 namely1 in six days4 ,this could not have been determined by the light of nature1 and therefore must be concluded to be a doctrine of pure revelation2 as also the account we have1 in ,gen4 i4 of the order in which things were brought to perfection1 or the work of each day4 ,here we cannot but take notice of the opinion of some1 who suppose1 that the world was created in an instant1 as thinking1 that this is more agreeable to the idea of creation1 and more plainly distinguishes it from the natural production of things1 which are brought to perfection by degrees1 and not in a moment1 as they suppose this work was4 ,this opinion has been advanced by some ancient writers2 and whereas it seems directly to contradict that account which is given thereof by ,moses1 they suppose that the distribution of the work of creation1 into that of six days1 is only designed to lead us into the knowledge of the distinct parts thereof1 whereby they may be better conceived of1 as though they had been made in such an order1 one after another2 but this is to make the scripture speak what men please to have it1 without any regard had to the genuine sense and import of the words thereof4 ,had it only been asserted1 that the first matter1 out of which all things were formed1 had been created in an instant2 that is not only agreeable to the work of creation1 but to the literal sense of the text2 for it is said to be created in the beginning1 that is1 in the first point of time2 or if it had only been said1 that ,god could have brought all things to perfection in an instant1 we would not have denied it2 but to assert that he did so1 we cannot but think an ill-grounded sense of a plain part of scripture4 ,that which induces them to give into this opinion is1 because they think that this redounds to the glory of ,god1 and seems most agreeable to a supernatural production of things1 and to those expressions1 by which the work of creation is represented2 as in the scripture before-mentioned in which it is said1 ,god spake1 and it was done2 that which was produced by a word's speaking1 is performed in an instant4 ,and they suppose1 that this is agreeable to the account which we have of that change which shall pass on the bodies of those who shall be found alive at the last day1 that it shall be in a moment1 in the twinkling of an eye1 #a ,cor4 xv4 #eb4 and to some other miracles and supernatural productions1 which have been instantaneous4 ,but all this is not sufficient to support an opinion1 which cannot be defended any otherwise1 than by supposing that the express words of scripture must be understood in an allegorical sense4 ,there is therefore another account given of this matter1 by some divines1 of very considerable worth and judgment1#ae which1 as they apprehend1 contains a concession of as much as need be demanded in favour of the instantaneous production of things1 as most agreeable to the idea of creation1 and yet does not militate against the sense of the account given thereof1 in ,gen4 i4 and that is1 that the distinct parts of the creation were each of them produced in a moment4 ,as for instance1 in the work of the first day1 there was the first matter of all things produced in one moment2 and1 after that1 in the same day1 light was produced1 in another moment1 agreeable to those words1 ,let there be light1 and there was light2 and1 in another moment1 there was a division of the light from the darkness1 and so the work of the first day was finished4 ,and1 in the other days1 where the works were various1 there were distinct acts of the divine will1 or words of command given concerning their production1 which immediately ensued hereupon2 and there was1 in several instances1 an interval between the production of one thing and another1 which belonged to the same day's work2 particularly1 in the sixth day1 there was first a word of command given1 by which beasts and creeping things were formed1 and then another word given forth1 by which man was created1 when1 indeed1 there was an approbation of the former part of this day's work1 in ver4 #bf4 ,god says1 ,that it was good1 before the general approbation1 expressed in ver4 #ca4 in the end of the day1 was given1 when ,god saw every thing that he had made1 and behold it was very good4 ,there is nothing1 in this opinion1 7the main reason and foundation whereof has been before observed7 that can be much disliked1 neither is it very material whether it be defended or opposed2 and therefore1 ,i think1 they speak with the greatest prudence1 as well as temper who reckon this among the number of those questions1 which are generally called problematical1 that is1 such as may be either affirmed or denied1 without any great danger of departing from the faith2#af and1 indeed1 ,i cannot see that the reasons assigned1 which induce persons to adhere to either side of the question1 with so much warmth1 as to be impatient of contradiction1 are sufficiently conclusive4 ,the main objection brought against their opinion1 who plead for an instantaneous production of things in each day1 is1 that for ,god to bring the work of each day to perfection in a moment1 and1 after that1 not to begin the work of the next day1 till the respective day began1 infers ,god's resting each day from his work2 whereas1 he is not said to rest till the whole creation was brought to perfection4 ,but ,i cannot see this to be a just consequence1 or sufficient to overthrow this opinion2 since ,god's resting from his work1 when the whole was finished1 principally intends his not producing any new species of creatures1 and not barely his ceasing to produce what he had made2 for such a rest as this might as well be applied to his finishing the work of each day1 though he took up the whole space of a day therein1 as if he had finished it in a moment4 ,and1 on the other hand1 when it is objected against the common opinion relating to ,god's bringing the work of each day to perfection by degrees1 so as to take up the space of a day in doing it1 that it is not agreeable to the idea of creation4 ,this is no just way of reasoning1 nor sufficient to overthrow it2 since we generally conclude1 that ,god's upholding providence1 which some call1 as it were1 a continued creation1 is no less an instance of divine and supernatural power1 than his producing them at first3 but this is not performed in an instant2 nevertheless2 it is said to be done1 as the apostle speaks1 in ,heb4 i4 #c4 ,by the word of his power4 ,besides1 there are some parts of the creation1 which1 from the nature of the thing1 could hardly be produced in an instant1 particularly those works which were performed by motion1 which cannot be instantaneous2 as the dividing the light from the darkness1 the gathering the waters together into one place1 so that the dry land should appear2 and if this took up more than a moment1 why may it not be supposed to take up the space of a day8 ,so that1 upon the whole1 we may conclude1 that though it is certain that spirits1 such as angels1 or the souls of our first parents1 could not be otherwise created1 than in an instant1 inasmuch as they are immaterial1 and so do not consist of parts successively formed2 yet none ought to determine1 with too great peremptoriness1 that other works1 performed in the six days1 must each of them be performed in an instant1 or else the work could not properly be called a creation2 and therefore the commonly received opinion seems as probable as any other1 that has hitherto been advanced1 as it is equally1 if not more agreeable1 to the express words of scripture4 ,here we shall give a brief account of the work of the six days1 as it is contained in the first chapter of ,genesis2 in the first day1 the first matter out of which all things were produced1 was created out of nothing1 which is described as being without form1 that is1 not in that form which ,god designed to bring it into2 whereas1 in other respects1 matter cannot be without all manner of form1 or those dimensions that are essential to it1 and1 as it was created without form1 so without motion2 so that as ,god is the ,creator of all things1 he is the first mover4 ,nevertheless1 ,i am far from thinking1 that all ,god did1 in the creation of things1 was by putting every thing in motion1 and that this brought all the parts of the creation into their respective form4 ,as an artificer may be said to frame a machine1 which1 by its motion1 will produce other things1 which he designed to make by the help thereof1 without giving himself any farther trouble2 so they suppose1 that1 by those laws of motion1 which ,god impressed upon matter at first1 one part of the creation brought another into the various forms1 which they attained afterwards4#ag ,and the first thing that was produced1 which was a farther part of the six days work1 was light2 concerning this1 many have advanced their own ill-grounded conjectures4 ,there are some writers1 among the ,papists1 who have supposed that it was a quality1 without a subject1#ah which is an obscure and indefensible way of speaking4 ,others have thought1 that hereby we are to understand the angels2 but this is to strain the sense of words too far1 by having recourse to a metaphor1 which is inconsistent with what immediately follows1 that ,god divided the light from the darkness4 ,but it seems most probable that nothing else is intended hereby1 but those lucid bodies1 which1 on the fourth day1 were collected into the sun and fixed stars4 ,to this let me add1 that it is more than probable that ,god1 on the first day1 created the highest heaven1 which is sometimes called his throne1 together with the angels1 the glorious inhabitants thereof4 ,it is true1 ,moses1 in his history of the creation1 is silent as to this matter1 unless it may be inferred from those words1 ,in the beginning ,god created the heaven and the earth2 though1 as has been before observed1 something else seems principally to be intended thereby3 nevertheless1 we have sufficient ground to conclude1 that they were created in the beginning of time1 and consequently in the first day1 from what is said elsewhere1 that when ,god laid the foundations of the earth1 the morning stars sang together1 and all the sons of ,god shouted for joy1 ,job xxxviii4 #d1 #g4 where the angels are represented as celebrating and adoring those divine perfections1 which were glorified in the beginning of the work of creation2 therefore they were1 at that time1 brought into being4 ,on the second day1 ,god divided that part of the world1 which is above1 from that which is below1 by an extended space1 which is styled the firmament1 and otherwise called heaven1 though distinguished from the highest heaven1 or the heaven of heavens2 and it is farther observed1 that hereby the waters that are above1 are separated from those which are below1 that is1 the clouds from the sea1 and other waters1 that are in the bowels of the earth4 ,as for that conjecture of some1 taken from hence1 and especially from what the ,psalmist says1 ,praise him ye waters that are above the heavens1 ,psal4 cxlviii4 #d4 that there is a vast collection of super-celestial waters1 which have no communication with those that are contained in the clouds2 this seems to be an ungrounded opinion1 not well agreeing with those principles of natural philosophy1 which are received in this present age2 though maintained by some of the ancient fathers1 as principally founded on the sense in which they understand this text2 neither do they give a tolerable account of the design of providence in collecting and fixing them there#ai4 ,therefore nothing seems to be intended1 in that text1 but the waters that are contained in the clouds as it is said1 ,he bindeth up the waters in his thick clouds1 ,job xxvi4 #h4 and1 indeed1 the ,hebrew words seem not to be justly translated#bj2 for they ought to be rendered1 ,ye waters that are from above in the firmament1 not above the heavens1 but the earth1 or a considerable distance from it1 in the firmament1 as the clouds are4 ,on the third day1 the sea and rivers were divided from the earth1 and the dry land appeared1 and the earth brought forth herbs1 grass1 trees1 and plants1 with which it is so richly stored1 which in a natural way1 it has produced ever since4 ,on the fourth day1 the sun1 moon and stars were made1 to enlighten1 and1 by their influence1 as it were1 to enliven the world1 and so render it a beautiful place1 which would otherwise have been a dismal and uncomfortable dungeon2 and that hereby the four seasons of the year might be continued in their respective courses1 and their due measures set to them3 thus it is said1 these heavenly bodies were appointed for signs1 and for seasons1 and for days1 and for years1 ,gen4 i4 #ad4 ,this has occasioned some to enquire1 whether any countenance is hereby given to judicial astrology1 or whether the heavenly bodies have any influence on the conduct of human life1 which some ancient and modern writers have defended1 not without advancing many absurdities1 derogatory to the glory of providence1 as well as contrary to the nature of second causes1 and their respective effects2 and1 when the moral actions of intelligent creatures are said to be pointed at1 or directed by the stars1 this is contrary to the laws of human nature1 or the nature of man1 as a free agent2 therefore1 whatever be the sense of these words of scripture1 it is certain1 they give no countenance to this presumptuous and ungrounded practice4 ,but this we shall take occasion to oppose1 under a following answer1 when we consider judicial astrology1 as forbidden in the first commandment#ba4 ,therefore1 all that we shall add1 at present1 is1 that when the heavenly bodies are said to be appointed for times and seasons1 c4 nothing is intended thereby1 but that they distinguish the times and seasons of the year2 or1 it may be1 in a natural way1 have some present and immediate influence on the bodies of men1 and some other creatures below them4 ,there is also another question1 which generally occurs when persons treat of this subject1 namely1 whether there are not distinct worlds of men1 or other creatures1 who inhabit some of those celestial bodies1 which1 by late observations1 are supposed to be fitted to receive them4 ,this has been maintained by ,keplar1 bishop ,wilkins1 and other ingenious writers2 and that which has principally led them to assert it1 is1 because some of them are1 as is almost universally allowed1 not only bigger than this earth1 but they seem to consist of matter1 not much unlike to it1 and therefore are no less fit to entertain distinct worlds of intelligent creatures4 ,and they farther add1 in defence of this argument1 that it cannot reasonably be supposed that there should be such a vast collection of matter1 created with no other design1 but to add to the small degree of light1 which the planets1 the moon excepted1 afford to this lower world4 ,as for any other advantage that they are of to it1 any farther than as they are objects1 to set forth the wisdom and power of ,god1 this cannot be determined by us2 therefore they conclude1 that they were formed for the end above mentioned4 ,and some carry their conjectures beyond this1 and suppose1 that as every one of the fixed stars are bodies1 which shine as the sun does1 with their own un-borrowed light1 and are vastly larger1 that therefore there is some other use designed thereby1 besides that which this world receives from them1 namely1 to give light to some worlds of creatures1 that are altogether unknown to us4 ,according to this supposition1 there are not only more worlds than ours1 but multitudes of them1 in proportion to the number of the stars1 which are inhabited either by men1 or some other species of intelligent creatures1 which tends exceedingly1 in their opinion1 to advance the power1 wisdom1 and goodness1 of the great ,creator4 ,the only thing that ,i shall say1 concerning this modern hypothesis1 is1 that as1 on the one hand1 the common method of opposition to it1 is not1 in all respects1 sufficient to overthrow the argument in general1 especially when men pretend not to determine what kinds of intelligent creatures inhabit these worlds1 and when they are not too peremptory in their assertions about this matter2 so1 on the other hand1 when this argument is defended with that warmth1 as though it were a necessary and important article of faith1 and some not only assert the possibility1 or1 at least1 the probability of the truth thereof1 but speak with as much assurance of it1 as though it were founded on scripture2 and when they conclude that they are inhabited by men1 and pretend to describe1 not only the form of some of these worlds1 but give such an account of the inhabitants thereof1 as though they had learned it from one who came down from thence#bb2 in this respect1 they expose the argument1 which they pretend to defend1 to contempt1 and render it justly exceptionable4 ,but1 if men do not exceed those due bounds of modesty1 which should always attend such disquisitions1 and distinguish things that are only probable1 from those that are demonstratively certain1 and reckon this no other than an ingenious speculation1 which may be affirmed1 or denied1 in common with some other astronomical1 or philosophical problems1 without considering it1 as affecting any article of natural or revealed religion1 ,i would not oppose the argument in general1 how much soever ,i would do the particular explication thereof1 as above mentioned3 but1 when this is brought in1 as a matter of debate1 in the theologick schools1 and disputed with as much warmth1 as though it were next to an heresy to deny it1 ,i cannot but express as much dislike thereof1 as any have done1 who give into the commonly received opinion relating to this matter4 ,on the fifth day1 another sort of creatures1 endowed with sense1 as well as life and motion1 were produced1 partly out of the waters1 and partly out of the earth1 that was mixed with them1 namely1 the fish that were designed to live in the waters1 and the winged fowl1 which were to fly above them#bc4 ,on the sixth day1 all sorts of beasts1 and creeping things1 with which the earth is plentifully furnished1 were produced out of it4 ,and whereas there are two words used to set forth the different species of living creatures1 as contra-distinguished from creeping things1 namely1 the cattle and the beasts of the earth1 it is generally supposed to imply the different sorts of beasts1 such as are tame or wild1 though wild beasts were not1 at first1 so injurious to mankind as now they are4 ,in the latter part of the day1 when this lower world was brought to perfection1 and furnished with every thing necessary for his entertainment1 man1 for whose sake it was made1 was created out of the dust of the ground2 which will be more particularly considered in a following answer#bd4 ,god having thus produced all things in this order and method1 as we have an account thereof in scripture1 he fixed1 or established the course or laws of nature1 whereby the various species of living creatures might be propagated1 throughout all succeeding ages1 without the interposure of his supernatural power1 in a continued creation of them2 and1 after this1 he rested from his work1 when he had brought all things to perfection4 ,thus having considered the creation1 as a work of six days1 it may farther be enquired1 whether it can be determined1 with any degree of probability1 in what time1 or season#be of the year all things were created4 ,some are of opinion1 that it was in the spring1 because1 at that time1 the face of the earth is renewed every year1 and all things begin to grow and flourish#bf4 ,and some of the fathers have assigned this1 as a reason of it2 because the ,son of ,god1 the second ,adam1 suffered1 and rose from the dead1 whereby the world was1 as it were1 renewed1 at the same time of the year4 ,but this argument is of no weight4 ,therefore the most probable opinion is1 that the world was created at that season of the year1 which generally brings all things to perfection2 when the fruits of the earth are fully ripe1 and the harvest ready to be gathered in1 which is about autumn1 the earth being then stored with plenty of all things1 for the support of man and beast4 ,it is not1 indeed1 very material1 whether this can be determined or no1 nevertheless this seems the more probable opinion1 inasmuch as the beginning of the civil year was fixed at that time4 ,accordingly1 the feast of ingathering1 which was at this season of the year1 is said1 in ,exod4 xxiii4 #af4 to be in the end of the year2 therefore1 as one year ended1 the other began1 at this time1 and so continued1 till1 by a special providence1 the beginning of the year was altered1 in commemoration of ,israel's deliverance out of ,egypt4 ,and1 from that time1 there was a known distinction among the ,jews1 between their beginning of the civil and the ecclesiastical year2 the former of which was the same as it had been from the beginning of the world1 and answers to our month ,september2 from whence it is more than probable1 that the world was created at that season of the year4 ,we now proceed1 ,,vi4 ,to consider1 the quality1 or condition1 in which ,god created all things1 which were1 at first1 pronounced by him very good1 ,gen4 i4 #ca4 ,it is certain1 nothing imperfect can come out of the hand of ,god1 and the goodness of things is their perfection4 ,every thing that was made1 was made exactly agreeable to the idea1 or platform thereof1 that was laid in the divine mind4 ,all things were good1 that is perfect1 in their kind1 and therefore1 there was not the least blemish in the work4 ,every thing was beatiful1 as it was the effect of infinite wisdom1 as well as almighty power4 ,whatever blemishes there are now in the creation1 which are the consequence of the curse that sin has brought upon it1 these were not in it at first1 for that would have been a reflection on the author of it4 ,and there is another thing1 in which the goodness of those things did consist1 namely1 as they were adapted to shew forth the glory of ,god in an objective way1 whereby intelligent creatures might1 as in a glass1 behold the infinite perfections of the divine nature1 which shine forth therein4 ,if any enquire1 whether ,god could have made things more perfect than he did8 it might easily be replied to this1 that he never acted to the utmost of his power1 the perfections of creatures were limited by his will2 nevertheless1 if any persons pretend to find any flaw1 or defect of wisdom in the creation of all things1 this is no other than a proud and ignorant cavil1 which men1 through the corruption of their nature1 are disposed to make against the great ,creator of all things1 who regard not the subserviency of things to answer the most valuable ends1 and advance his glory1 who1 in wisdom has made them all4 ,in this respect1 the inferior parts of the creation were good2 but1 if we consider the intelligent part thereof1 angels and men1 they were good1 in a higher sense4 ,as there was no moral blemish in the creation1 nor propensity1 or inclination to sin1 so these were endowed with such a kind of goodness1 whereby they were fitted to glorify ,god1 in a way agreeable to their superior natures1 and behold and improve those displays of the divine perfections1 which were visible in all his other works2 which leads us farther to consider what is said concerning them1 as the most excellent part of the creation4 ,footnote #a3 1 1 1 4 ,footnote #b3 ,of this opinion was ,aristotle1 and his followers2 though he acknowledges1 that it was contrary to the sentiments of all the philosophers that were before him1 ,vid4 ,arist4 de ,clo1 ,lib4 ,i4 cap4 #b who1 speaking concerning the creation of the world1 says1 4 ,footnote #c3 ,tertull4 adv4 ,hermog4 cap4 #h4 ,hreticorum ,patriarch ,philosophi2 which was so memorable a passage1 that it was quoted1 upon the same occasion1 by ,jerom1 and others of the fathers4 ,footnote #d3 ,this was maintained by ,aquinas1 ,durandus1 ,cajetan1 and others2 though opposed by ,albertus ,magnus1 ,bonaventure1 c4 ,footnote #e3 ,thus ,augustin1 speaking concerning the years from the time of the creation to his time1 reckons them to be not full1 that is1 almost six thousand years2 whereas in reality1 it was but about four thousand four hundred1 herein being imposed on by this translation4 ,vid4 ,aug4 de ,civ4 ,dei4 ,lib4 ,,xii4 ,cap4 #aj4 ,footnote #f3 ,every one1 that observes the lxx4 translation in their chronological account of the lives of the patriarchs1 from ,adam to ,abraham1 in ,gen4 chap4 v4 compared with chap4 xi4 will find1 that there are so many years added therein to the account of the lives of several there mentioned1 as will make the sum total1 from the creation of the world to the call of ,abraham1 to be between fourteen and fifteen hundred years more than the account which we have thereof in the ,hebrew text2 which ,i rather choose to call a mistake1 in that translation1 than to attempt to defend it2 though some1 who have paid too great a deference to it1 have thought that the ,hebrew text was corrupted1 after our ,saviour's time1 by the ,jews by leaving out those years which the lxx4 have added1 designing hereby to make the world believe that the ,messiah was not to come so soon as he did1 by fourteen or fifteen hundred years2 and that therefore the ,hebrew text1 in those places1 is to be corrected by that version2 which ,i cannot but conclude to be a very injurious insinuation1 as well as not supported by any argument that has the least probability in it4 ,footnote #g3 ,vid4 ,pomp4 ,mel4 ,lib4 ,i4 ,cap4 #i4 who speaks of the annals of the kings of ,egypt1 as containing above thirteen thousand years2 and others extend the antiquity of that nation many thousand years more4 ,vid4 ,diod4 ,sicul4 ,biblioth4 ,lib4 ,i4 ,footnote #h3 ,vid4 ,cicero de ,divinat4 ,lib4 ,i4 who condemns the ,egyptians and ,babylonians1 as foolish1 vain1 yea impudent1 in their accounts relating to this matter1 when they speak1 as some of them do1 of things done four hundred and seventy thousand years before2 upon which occasion1 ,lactantius1 in ,lib4 #g4 #ad4 de ,vita beata1 passes this just censure upon them1 ,quia se posse argui non putabant1 liberum sibi crediderunt esse mentiri2 and ,macrob4 in somn4 ,scip4 cap4 #aa4 supposes that they did not measure their years as we do1 by the annual revolution of the sun1 but by the moon2 and so a year1 according to them1 was no more than a month1 which he supposes ,virgil was apprised of1 when he calls the common solar year1 ,annus ,magnus1 as compared with those short ones that were measured by the monthly revolution of the moon3 but this will not bring the ,egyptians and ,chaldean accounts to a just number of years1 but some of them would1 notwithstanding1 exceed the time that the world has stood4 ,as for the ,chinese1 they have no authentic histories that give any account of this matter2 but all depends upon uncertain tradition1 transmitted to them by those who are their leaders in religious matters1 and reported by travellers who have received these accounts from them1 which1 therefore1 are far from deserving any credit in the world4 ,footnote #i3 ,the reader will be highly gratified by a treatise of ,dr4 ,hugh ,williamson on climate1 wherein he examines this subject4 ,footnote #aj3 ,the common distribution of time1 into that which is 1 before the flood1 and 1 after it1 till they computed by the ,olympiads2 and afterwards that which they call the only account to be depended upon1 makes this matter farther evident4 ,footnote #aa3 ,see this argument farther improved1 by those who have insisted on the first inventors of things2 as ,polydor4 ,virgil4 de ,rerum inventoribus2 and ,plin4 ,secund4 ,hist4 ,mundi4 ,lib4 ,,vii4 cap4 #ef4-fj4 and ,clem4 ,alex4 ,strom4 ,lib4 ,i4 ,lucretius1 though an assertor of the eternity of matter and motion1 from his master ,epicurus1 yet proves1 that the world1 as to its present form1 had a beginning2 and what he says is so much to our present argument1 that ,i cannot but mention it4 ,vid4 ,lucret4 de ,rer4 ,nat4 ,lib4 ,v4 ,prtera si nulla fuit genitalis origo ,terrarum ,cli1 semperq2 terna fuere2 ,cur supra bellum ,thebanum1 funera ,troj1 ,non alias alii quoque res cecinere ,poet8 ,quo tot facta virum toties cecidere8 neque usquam ternis fam monimentis insita florent8 ,verum1 ut opinor1 habet novitatem ,summa1 recensq2 ,natura est ,mundi1 neque pridem exordia cepit4 ,quare etiam qudam nunc artes expoliuntur4 ,nunc etiam augescunt2 nunc addita navigiis sunt4 ,multa3 modo organici melicos peperere sonores4 ,denique ,natura hc rerum1 ratioque reperta est ,nuper4---- ,footnote #ab3 ,see ,vol4 ,i4 ,pages #bbj1 #bba4 ,footnote #ac3 ,see ,ray's ,wisdom of ,god in the ,creation1 page #ahb4 ,footnote #ad3 ,whitby on ,election1 page #ib1 #ic4 ,footnote #ae3 ,see ,turret4 ,elenct4 ,tom4 ,i4 ,loc4 #e4 ,quest4 #e4 ,footnote #af3 ,vid4 ,witsii in ,symbol4 ,exercit4 #h4 #ff4 ,footnote #ag3 ,this is the main thing that is advanced by ,des ,cartes1 in his philosophy1 which formerly obtained more in the world than it does at present2 though there are several divines in the ,netherlands1 who still adhere to1 and defend that hypothesis4 ,this was thought a sufficient expedient to fence against the absurdities of ,epicurus1 and his followers1 who suppose that things attained their respective forms by the fortuitous concourse of atoms2 nevertheless1 it is derogatory to the ,creator's glory1 inasmuch as it sets aside his immediate efficiency in the production of things4 ,footnote #ah3 ,this absurd opinion the ,papists are very fond of1 inasmuch as it serves their purpose in defending the doctrine of ,transubstantiation4 ,footnote #ai3 ,ambrose1 in his ,hexameron1 ,lib4 ,,ii4 cap4 #c4 as well as ,basil1 and others1 suppose1 that the use thereof is to qualify the extraordinary heat of the sun1 and other celestial bodies1 to prevent their burning the frame of nature1 and especially their destroying this lower world2 and others think1 that they are reserved in store1 to answer some particular ends of providence1 when ,god1 at any time1 designs to destroy the world by a deluge2 and consequently they conclude1 that it was by a supply of water from thence1 that there was a sufficient quantity poured down1 when the world was drowned1 in the universal deluge3 but1 though a late ingenious writer1 ,vid4 ,burnet4 ,tellur4 ,theor4 ,lib4 ,i4 cap4 #b4 supposes1 that the clouds could afford but a small part of that water1 which was sufficient to answer that end1 which he supposes to be eight times as much as the sea contains2 yet he does not think fit to fetch a supply thereof from the super-celestial stores1 not only as supposing the opinion to be ill-grounded1 but by being at a loss to determine how these waters should be disposed of again1 which could not be accounted for any other way1 but by annihilation1 since they could not be exhaled by the sun1 or contained in the clouds1 by reason of their distant situation1 as being far above them4 ,footnote #bj3 ,it is not 1 but 4 ,footnote #ba3 ,see ,quest4 ,,cv4 ,footnote #bb3 ,thus the learned ,witsius1 in ,symbol4 ,exercitat4 #h4 #gh4 exposes this notion1 by referring to a particular relation given1 by one1 of mountains1 vallies1 seas1 woods1 and vast tracts of land1 which are contained in the moon1 and a describing the men that inhabit it1 and the cities that are built by them1 and other things relating hereunto1 which cannot be reckoned1 in the opinion of sober men1 any other than fabulous and romantic4 ,footnote #bc3 ,this1 supposing the fowl to be produced out of the water1 mixed with earth1 reconciles the seeming contradiction that there is between ,gen4 i1 #bj4 and chap4 ii4 #ai4 in the former of which it is said1 the fowl were created out of the water1 and in the latter1 out of the earth4 ,footnote #bd3 ,see ,quest4 ,,xvii4 ,footnote #be3 ,when we speak of the season of the year1 we have a particular respect to that part of the earth1 in which man at first resided2 being sensible that the seasons of the year vary1 according to the different situation of the earth4 ,footnote #bf3 ----,ver illud erat1 ,ver magnus agebat ,orbis1 ,hybernis parcebant flatibus ,euri4 ,virg4 ,georg4 #b4 ,quest4 ,,xvi4 ,,quest4 ,,xvi4 ,how did ,god create angels8 ,,answ4 ,god created all the angels1 spirits1 immortal1 holy1 excelling in knowledge1 mighty in power1 to execute his commandments1 and to praise his name1 yet subject to change4 ,there are two species of intelligent creatures1 to wit1 angels and men4 ,the former of these are more excellent2 and we are in this answer1 led to speak concerning their nature1 and the glorious works which they are engaged in3 ,but let it be premised1 that this is a doctrine that we could have known little or nothing of1 by the light of nature4 ,we might1 indeed1 from thence1 have learned1 that ,god has created some spiritual substances1 such as the souls of men2 and we might argue1 from his power1 that he could create other spirits1 of different natures and powers1 and that some of them might be without bodies1 as the angels are2 yet we could not have certainly determined that there is such a distinct order of creatures1 without divine revelation1 since they do not appear to1 or visibly converse with us2 and whatever impressions may1 at any time1 be made on our spirits1 by good or bad angels1 in a way of suggestion1 yet this could not have been so evidently distinguished from the working of our own fancy or imagination1 were we not assisted in our conceptions about this matter1 by what we find in scripture1 relating thereunto4 ,accordingly1 it is from thence that the doctrine1 which we are entering upon1 is principally to be derived2 and we shall consider it1 as the subject-matter of this answer1 in seven heads4 ,i4 ,there is something supposed1 namely1 that there are such creatures as angels4 ,this appears1 from the account we have of them in the beginning of the creation of all things1 ,the morning stars sang together1 and all the sons of ,god shouted for joy1 ,job xxxviii4 #g4 which can be no other than a metaphorical description of them4 ,they are called the morning stars1 as they exceed other creatures1 as much in glory1 as the stars do the lower parts of the creation4 ,it would be a very absurd method of expounding scripture to take this in a literal sense1 not only because the stars in the firmament do not appear to have been then created1 but principally because these are represented1 as engaged in a work peculiar to intelligent creatures2 and they are called1 the sons of ,god1 as they were produced by him1 and created in his image2 whereas men1 who are sometimes so called1 were not created4 ,they are elsewhere called spirits1 ,psal4 civ4 #d4 to distinguish them from material beings2 and a flame of fire1 to denote their agility and fervency1 in executing the divine commands4 ,it is plain1 the ,psalmist hereby intends the angels2 and therefore the words are not to be translated1 as some do1 who maketh the winds his angels1 and the flame of fire his ministers1 as denoting his making use of those creatures who act without design to fulfil his pleasure2 because the apostle1 to the ,hebrews1 chap4 i4 #g4 expressly applies it to them1 and renders the text in the same sense as it is in our translation4 ,they are elsewhere styled1 ,thrones1 dominions1 principalities1 and powers1 ,coloss4 i4 #af4 to denote their being advanced to the highest dignity1 and employed in the most honourable services4 ,and that it is not men that the apostle here speaks of1 is evident1 because he distinguishes the intelligent parts of the creation into visible and invisible2 the visible he speaks of in the following words1 ver4 #ah4 in which ,christ is said to be the ,head of the body1 the church2 therefore here he speaks of invisible creatures advanced to these honours1 and consequently he means hereby the angels4 ,moreover it appears1 that there are holy angels1 because there are fallen angels1 who are called in scripture1 devils2 this is so evident1 that it needs no proof2 the many sins committed by their instigation1 and the distress and misery which mankind is subject to1 by their means1 gives occasion to their being called1 ,the rulers of the darkness of this world1 ,eph4 vi4 #ab4 ,and1 because of their malicious opposition to the interest of ,christ therein1 spiritual wickedness in high places4 ,now it appears1 from the apostle ,jude's account of them1 that they once were holy2 and they could not be otherwise1 because they are creatures1 and nothing impure can proceed out of the hand of ,god1 and1 while they were holy1 they had their residence in heaven3 ,this they lost1 and are said not to have kept their first estate1 but left their own habitation1 being thrust out of it1 as a punishment due to their rebellion1 and to be reserved in everlasting chains1 under darkness1 unto the judgment of the great day1 ,jude1 ver4 #f4 ,now it is plain1 from scripture1 that it is only a part of the angels that left their first estate2 the rest are called holy angels1 and their number is very great4 ,thus they are described1 as an innumerable company1 ,heb4 xii4 #bb4 ,this is necessary to be observed against the ancient1 or modern ,sadducees1 who deny that there are either angels1 or spirits1 whether good or bad4 ,,ii4 ,we farther observe1 that the angels are described1 as to their nature1 as incorporeal1 and therefore called spirits4 ,it is but a little1 indeed1 that we can know concerning the nature of spirits1 in this present state2 and the first ideas that we have concerning them1 are taken from the nature of our souls1 as1 in some respects1 agreeing with that of angels4 ,accordingly1 being spirits1 they have a power of thinking1 understanding1 willing1 chusing1 or refusing1 and are the subjects of moral government1 being under a law1 and capable of moral good or evil1 happiness or misery4 ,moreover1 they have a power of moving1 influencing1 or acting upon material beings1 even as the soul moves and influences the body1 to which it is united4 ,this we understand concerning the nature and power of angels1 as spirits1 by comparing them with the nature of the soul2 though there is this difference between them1 that the souls of men are made to be united to bodies1 and to act by and upon them1 whereas angels are designed to exist and act without bodies2 nevertheless1 by the works1 which are often1 in scripture ascribed to them1 it appears that they have a power to act upon material beings4 ,as for the conjecture of some of the fathers1#bg that these spirits are united to some bodies1 though more fine and subtil than our's are1 and accordingly invisible to us1 we cannot but think it a groundless conceit2 and therefore to assert it1 is only to pretend to be wise above what is written1 and to give too great a loose to our own fancies1 without any solid argument4 ,,iii4 ,it follows1 from their being spirits1 and incorporeal1 that they are immortal1 or incorruptible1 since nothing is subject to death1 or dissolution1 but what is compounded of parts2 for death is a dissolution of the composition of those parts1 that were before united together2 but this is proper to bodies4 ,a spirit1 indeed1 might be annihilated2 for the same power that brought it out of nothing1 can reduce it again to nothing4 ,but1 since ,god has determined that they shall exist for ever1 we must conclude that they are immortal1 not only from the constitution of their nature1 but by the will of ,god4 ,,iv4 ,besides the excellency of their nature1 as spirits1 they have other super-added endowments2 of which1 three are mentioned in this answer4 #a4 ,they were all created holy2 and1 indeed1 it could not be otherwise1 since nothing impure could come out of the hands of a ,god of infinite purity4 ,creatures make themselves sinners1 they were not made so by him2 for1 if they were1 how could he abhor sin1 and punish it1 as contrary to his holiness2 nor could he have approved of all his works1 as very good1 when he had finished them1 as he did1 ,gen4 i4 #ca4 if he had created any of the angels in a state of enmity1 opposition to1 or rebellion against him4 #b4 ,they excel in knowledge1 or in wisdom1 which is the greatest beauty or advancement of knowledge4 ,accordingly1 the highest instance of wisdom in men1 is compared to the wisdom of an angel4 ,thus the woman of ,tekoa1 when extolling ,david's wisdom1 though with an hyperbolical strain of compliment1 compares it to that of an angel of ,god1 #b ,sam4 xiv4 #bj4 which proves that it was a generally received opinion1 that angels exceeded other creatures in wisdom4 #c4 ,they are said to be mighty in power3 thus the ,psalmist speaks of them1 as excelling in strength1 ,psal4 ciii4 #bj4 and the apostle ,paul1 when speaking of ,christ's being revealed from heaven1 in his second coming1 says1 that it shall be with his mighty angels1 #b ,thess4 i4 #g4 ,and1 since power is to be judged of by its effects1 the great things1 which they are sometimes represented1 as having done in fulfilling their ministry1 in defence of the church1 or in overthrowing its enemies1 is a certain evidence of the greatness of their power4 ,thus we read of the whole ,assyrian host1 consisting of an hundred and fourscore and five thousand men1 being destroyed in one night2 not by the united power of an host of angels1 but by one of them4 ,the angel of the ,lord did it2 but this will more evidently appear1 when1 under a following head1 we speak of the ministry of angels4 ,v4 ,these natural1 or super-added endowments1 how great soever they are1 comparatively with those of other creatures1 are subject to certain limitations3 their perfections are derived1 and therefore are finite4 ,it is true1 they are holy1 or without any sinful impurity2 yet even their holiness falls infinitely short of ,god's1 and therefore it is said concerning him1 ,thou only art holy1 ,rev4 xv4 #d4 and elsewhere1 ,job xv4 #ae4 speaking concerning the angels1 who are1 by a metonymy1 called the heavens1 it is said1 they are not clean in his sight1 that is1 their holiness1 though it be perfect in its kind1 is but finite1 and therefore infinitely below his1 who is infinitely holy4 ,moreover1 though they are said1 as has been before observed1 to excel in knowledge1 we must1 notwithstanding1 conclude1 that they do not know all things2 and therefore their wisdom1 when compared with ,god's1 deserves no better a character than that of folly1 ,job iv4 #ah4 ,his angels he charged with folly4 ,there are many things1 which they are expressly said not to know1 or to have but an imperfect knowledge of1 or to receive the ideas they have of them by degrees3 thus they know not the time of ,christ's second coming1 ,matt4 xxiv4 #cf4 and they are represented as enquiring into the great mystery of man's redemption1 or as desiring to look into it1 #a ,pet4 i4 #ab4 ,and to this let me add1 that they do not know the hearts of men1 at least not in such a way as ,god is said to search the heart1 for that is represented as a branch of the divine glory1 ,jer4 xvii4 #aj4 #b ,chron4 vi4 #cj4 ,and1 besides this1 it may be farther observed1 that they do not know future contingencies1 unless it be by such a kind of knowledge1 as amounts to little more than conjecture2 or1 if they attain to a more certain knowledge thereof1 it is by divine revelation4 ,for ,god appropriates this to himself1 a glory1 from which all creatures are excluded2 therefore he says1 ,shew the things that are to come1 that is1 future contingencies1 that we may know that ye are gods1 ,isa4 xli4 #bc4 which implies1 that this is more than what can be said of any finite mind1 even that of an angel4 ,as to the way of their knowing things1 it is generally supposed1 by divines1 that they know them not in a way of intuition1 as ,god does1 who is said to know all things in himself1 by an underived knowledge2 but whatever they know1 is either communicated to them1 by immediate divine revelation1 or else is attained in a discursive way1 as inferring one thing from another2 in which respect1 the knowledge of the best of creatures appears to be but finite1 and infinitely below that which is divine4 ,again1 though they are said to be mighty in power1 yet it is with this limitation1 that they are not omnipotent4 ,there are some things1 which are the effects of divine power1 that angels are excluded from1 as being too great for them2 accordingly they were not employed in creating any part of the world1 nor do they uphold it2 for as it is a glory peculiar to ,god1 to be the ,creator of the ends of the earth1 so he1 exclusively of all others1 is said to uphold all things by the word of his power4 ,and to this we may add1 that we have no ground to conclude1 that they are employed in the hand of providence1 to maintain that constant and regular motion1 that there is in the celestial bodies1 as some of the ancient philosophers#bh have seemed to assert2 for this is the immediate work of ,god1 without the agency of any creature subservient thereunto4 ,again1 to this let me add1 that how great soever their power is1 they cannot change the heart of man1 take away the heart of stone1 and give a heart of flesh2 or implant that principle of spiritual life and grace in the souls of men1 whereby they are said to be made partakers of a divine nature1 or created in ,christ ,jesus unto good works2 for that is ascribed to the exceeding greatness of the divine power1 and it is a peculiar glory belonging to the ,holy ,spirit1 whereby believers are said to be born from above2 this therefore is too great for the power of angels to effect4 ,,vi4 ,we have an account of the work or employment of angels2 it is said1 they execute the commands of ,god1 and praise his name4 ,the former of these will be more particularly considered1 under a following answer1#bi when we are led to speak of their being employed by ,god1 at his pleasure1 in the administration of his power1 mercy and justice2 and therefore we shall now consider them as engaged in the noble and delightful work of praise2 they praise his name4 ,for this end they were created2 and1 being perfectly holy and happy1 they are fitted for1 and in the highest degree1 devoted to this service4 ,this work was begun by them as soon as ever they had a being3 they sang together1 and celebrated his praise in the beginning of the creation1 ,job xxxviii4 #g4 ,and when the ,redeemer first came into this lower world1 and thereby a work1 more glorious than that of creation1 was begun by him1 they celebrated his birth with a triumphant song2 as it is said1 that with the angel that brought the tidings thereof to the shepherds1 there was a multitude of the heavenly host praising ,god1 and saying1 ,glory to ,god in the highest2 on earth peace2 good will towards men1 ,luke ii4 #ad4 ,whether all the hosts of heaven were present at that solemnity1 we know not2 but there is sufficient ground to conclude1 from the harmony that there is in the work and worship of the heavenly inhabitants1 that they all celebrated his incarnation with their praises2 and this was a part of that worship1 which1 upon this great occasion1 they gave1 by a divine warrant1 to him1 who was then brought into this lower world1 ,heb4 i4 #f4 ,moreover1 they praise ,god for particular mercies vouchsafed to the church1 and for the success of the gospel in the conversion of sinners thereby2 on which occasion1 they express their joy as our ,saviour observes1 though it be but one sinner that repenteth1 ,luke xv4 #g1 #aj4 ,and1 ,lastly1 ,they are represented1 as joining in worship with the saints in heaven2 for which reason the apostle1 speaking concerning the communion that there is between the upper and the lower world1 as well as the union between the saints departed1 and the angels1 in this work of praise1 says1 ,ye are come unto the innumerable company of angels1 to the general assembly and church of the first-born1 which are written in heaven1 and to the spirits of just men made perfect1 ,heb4 xii4 #bb1 #bc4 and they are also represented as joining with all others1 which are before the throne1 the number of whom is ten thousand times ten thousand1 and thousands of thousands1 saying1 with a loud voice1 ,worthy is the ,lamb that was slain1 to receive power1 and riches1 and wisdom1 and strength1 and honour1 and glory1 and blessing1 ,rev4 v4 #aa1 #ab4 ,this is a branch of that social worship1 which they are engaged in2 and since we cannot suppose that it is performed without harmony1 otherwise it wants a very considerable circumstance1 necessary to render it beautiful1 and becoming a state of perfection1 we must conclude1 that there is the greatest order among these heavenly ministers2 but whether they are to be considered1 as having a government1 or hierarchy1 among themselves1 so that one is superior in office and dignity to others2 or whether they have a kind of dominion over one another2 or whether some are made partakers of privileges1 that others are deprived of2 this we pretend not to determine1 since scripture is silent as to this matter4 ,and what some have laid down1 as though it were deduced from it1 is altogether inconclusive2 and therefore they1 who express themselves so peremptorily on this subject1 as though they had received it by divine inspiration1 or were told it by some1 who have been conversant among them in heaven1 must be reckoned among them1 whom the apostle speaks of1 who intrude into those things which they have not seen1 vainly puft up by their fleshly mind1 ,colos4 ii4 #ah4 ,the ,papists are very fond of this notion1 as being agreeable to that unscriptural hierarchy1 which they establish in the church here on earth1 which they pretend to be1 in some respects1 founded upon it1 instead of better arguments to support it#cj4 ,all the countenance which they pretend to be given to it1 in scripture1 is taken from the various characters1 by which they are described1 as cherubim1 seraphim1 thrones1 dominions1 principalities1 powers1 angels1 arch-angels1 all which expressions they suppose to signify various ranks and orders among them2 and when they speak of three classes1 or degrees of dignity1 and office1 under which they are distributed1 and that some of those characters are reduced to one1 and others to another of them1 this is nothing else but to impose their own chimerical fancies1 as matters of faith2 and when they speak of some of them1 as being of a superior order1 and admitted to greater honours than the rest1 whom they compare to ministers of state1 who always attend the throne of princes1 or stand in their presence2 and others that are employed in particular services for the good of the church1 and are conversant in this lower world3 ,this is a distinction which the scripture says nothing of2 for they all behold the face of ,god in heaven1 and are in his immediate presence2 and they are all likewise called ministering spirits1 sent forth to minister to them which shall be the heirs of salvation4 ,the great oracle which they have recourse to1 where the scripture is silent1 is a spurious writing1 that goes under the name of ,dionysius1 the ,areopagite1 concerning the celestial hierarchy#ca2 which contains not only many things fabulous1 but unworthy of him1 who was converted at ,athens by the apostle ,paul's ministry1 ,acts xvii4 #cd4 as well as disagreeable to the sentiments of the church in the age in which he lived2 therefore1 passing by this vain and trifling conjecture1 all that we can assert1 concerning this matter1 is1 that there is a beautiful order among the angels1 though not of this kind2 and this appears very much in that social worship1 which is performed by them4 ,and this leads us to enquire how they communicate their ideas to each other1 though destitute of organs of speech1 like those that men have4 ,that they do1 some way or other1 impart their minds to one another1 is sufficiently evident1 otherwise we cannot see how they could join together1 or agree in that worship1 which is performed by them1 and those united hallelujahs1 with which they praise ,god1 and so answer the end of their creation4 ,that they converse together is evident1 since they are represented as doing so1 in several places of scripture3 thus the prophet speaks of the angel that talked with him2 he went forth1 and another angel went out to meet him1 ,zech4 ii4 #c4 and elsewhere it is said1 concerning them1 that one cried to another1 ,holy1 holy1 holy1 is the ,lord of hosts2 the whole earth is full of his glory1 ,isa4 vi4 #c4 and the apostle ,john speaks of an angel ascending from the east1 who cried with a loud voice to four other angels1 ,rev4 vii4 #b1 #c4 who were performing a part of their ministry here on earth1 and giving them a charge relating thereto2 and elsewhere he again represents one angel as speaking to another1 and crying with a loud voice1 c4 chap4 xix4 #ag4 ,in some of these instances1 if the voices uttered by them were real1 this may be accounted for1 by supposing that they assumed bodies for the same purpose1 and so communicated their minds to each other1 in a way not much unlike to what is done by man4 ,but this is not their ordinary way of conversing with each other3 notwithstanding1 we may1 from hence1 infer1 and from many other scriptures1 that might be brought to the same purpose1 that there is some way or other by which they communicate their thoughts to one another4 ,how this is done1 is hard to determine2 whether it be barely by an act of willing1 that others should know what they desire to impart to them or by what other methods it is performed2 it is the safest way for us1 and it would be no disparagement were we the wisest men on earth to acknowledge our ignorance of it1 rather than to attempt to determine a thing so much out of our reach1 in this imperfect state1 in which we know so little of the nature or properties of spirits1 especially those that are without bodies4 ,it is therefore sufficient for us to conclude1 that they converse together1 when joined in social worship2 but how they do this1 is altogether unknown to us4 ,,vii4 ,notwithstanding all the advantages which the angels had from those natural endowments1 with which they were created1 yet it is farther observed1 that they were subject to change4 ,absolute and independent immutability is an attribute peculiar to ,god2 so that whatever immutability creatures have1 it is by his will and power4 ,some of the angels1 who were created holy1 were not only subject to change1 but they kept not their first estate1 ,jude1 ver4 #f4 and1 from being the sons of ,god1 became enemies and rebels2 which is an evident proof of the natural mutability of creatures1 if not confirmed in a natural state of holiness and happiness2 and we have ground to conclude1 from hence1 that the rest might have fallen1 as well as they1 had they not been favoured with the grace of confirmation1 which rendered their state of blessedness unchangeable4 ,but this will be farther considered1 under a following answer#cb4 ,footnote #bg3 ,vid4 ,augustin4 de ,civ4 ,dei1 ,lib4 ,,xv4 cap4 #bc4 ,tertull4 de ,idololatria1 alibi passim4 ,footnote #bh3 ,this was the opinion of ,aristotle1 though he does not call them angels1 but intelligent ,beings1 for angel is a character belonging to them1 derived only from scripture2 neither do we find that this work is assigned to them1 as a part of their ministry therein4 ,footnote #bi3 ,see ,quest4 ,,xix4 ,footnote #cj3 ,it is strenuously maintained1 by ,baronius1 ,bellarmine1 and many other writers2 as also by many of the schoolmen1 as ,durandus1 ,tho4 ,aquinas1 and others4 ,footnote #ca3 ,this book is sufficiently proved to be spurious1 and not to have been known in the four or five first ages of the church1 as not being mentioned by ,jerom1 ,gennadius1 and others1 who make mention of the writers of their own and former ages1 and pass their censures on them1 as genuine or spurious4 ,and1 from others of the ,fathers1 who lived in those centuries1 it plainly appears1 that the doctrines maintained in this book1 concerning the celestial hierarchy1 were not then known by the church4 ,it is also proved to be spurious1 because the author thereof makes mention of holy places1 such as temples1 altars1 c4 for divine worship1 and catechumens1 and the like1 and many other things1 unknown to the church till the fourth century2 and he uses the word ,hypostases to signify the divine ,persons1 which was not used till then4 ,he also speaks of the institution of monks1 and various sorts of them1 which were not known till long after the apostolic age2 yea1 he quotes a passage out of ,clemens ,alexandrinus1 who lived in the third century4 ,these1 and many other arguments1 to the same purpose1 are maintained1 not only by ,protestants1 but some impartial ,popish writers1 which sufficiently prove it spurious4 ,see ,dallus ,de ,scrip4 ,dionys4 ,areop4 and ,du ,pin's history of ecclesiastical writers1 ,cent4 #a4 ,page #cb-cd4 ,footnote #cb3 ,see ,quest4 ,,xix4 ,quest4 ,,xvii4 ,,quest4 ,,xvii4 ,how did ,god create man8 ,,answ4 ,after ,god had made all other creatures1 he created man1 male and female1 formed the body of the man of the dust of the ground1 and the woman of the rib of the man2 endued them with living1 reasonable1 and immortal souls1 made them after his own image1 in knowledge1 righteousness1 and holiness1 having the law of ,god written in their hearts1 and power to fulfil it1 with dominion over the creatures1 yet subject to fall4 ,in this answer it is observed1 ,i4 ,that man was created after all other creatures4 ,there was a sort of climax1 or gradation in the work of creation2 and that the wisdom and power of ,god might be more admired herein1 he proceeded from things that were less to those that were more perfect4 ,man1 who is the most excellent creature in this lower world1 was framed the last1 inasmuch as ,god designed hereby not only to give a specimen of his power1 wisdom1 and goodness1 but that the glory of those perfections1 which shine forth in all his other works1 might be adored and magnified by him1 as a creature fitted for that purpose4 ,and his being created after all other things1 is not only an instance of the bounty and goodness of ,god1 in that the world1 which was designed to be the place of his abode1 should be stored with all those provisions that were necessary for his entertainment and delight2 but that he might hereby be induced to give him the glory that was due to his name1 and all other creatures1 that were formed before him1 might be objects leading him to it4 ,,ii4 ,as to what concerns the difference of sex1 it is farther observed1 that man was made male and female4 ,adam was first formed1 concerning whom we read1 which is an humbling consideration1 that his body was formed of the dust of the ground1 from whence he took his name4 ,this ,god puts him in mind of1 after his fall1 when he says1 ,dust thou art1 ,gen4 iii4 #ai4 ,and the best of men have sometimes expressed the low thoughts they have of themselves1 by acknowledging this as the first original of the human nature4 ,thus ,abraham1 when standing in the presence of ,god1 says1 ,i have taken upon me to speak unto the ,lord1 which am but dust and ashes1 ,gen4 xviii4 #bg4 ,and this character is considered1 as universally belonging to mankind1 when it is said1 ,then shall the dust return to the earth1 as it was1 ,eccles4 xii4 #g4 ,as for the woman1 it is said1 she was formed of the rib of the man4 ,the reason of her formation is particularly assigned1 ,it is not good that the man should be alone1 ,i will make him an help-meet for him1 ,gen4 iii4 #ah4 ,there was a garden planted for his delight1 and the beasts of the earth brought1 and given1 to him1 as his property2 and his sovereignty over them was expressed by his giving names to every living creature3 ,but these were not fitted to be his companions1 though designed for his use4 ,he was1 notwithstanding1 alone2 therefore ,god1 designing him a greater degree of happiness1 formed one that might be a partner with him1 in all the enjoyments of this life1 that hereby he might experience the blessings of a social life2 and that1 according to the laws of nature1 by this means the world might be inhabited1 and its ,creator glorified1 by a numerous seed1 that should descend from him4 ,from ,adam's being first formed1 the apostle infers his preeminence of sex1 #a ,tim4 ii4 #aa-ac4 compared with #a ,cor4 xi4 #h1 #i4 though not of nature2 the woman being1 in that respect1 designed to be a sharer with him in his present condition1 and future expectation4 ,from her being formed of a rib1 or1 as some understand it1 out of the side of man1 some curious1 or over-nice observations have been made1 which it is needless to mention4 ,the account1 which the scripture gives of it1 is1 that her being part of himself1 argued the nearness of relation1 and unalienable affection1 which ought to be between man and wife1 as ,adam observed1 ,this is now bone of my bones1 and flesh of my flesh1 ,gen4 ii4 #bc1 #bd4 and our ,saviour1 as referring to the same thing1 says1 ,for this cause shall a man leave father and mother1 and cleave to his wife1 and they twain shall be one flesh1 ,matth4 xix4 #e4 ,,iii4 ,the next thing that may be observed1 is1 that these were the first parents of all mankind2 for the apostle expressly calls ,adam the first man1 #a ,cor4 xv4 #de4 ,and this is very agreeable to the account which ,moses gives of his creation1 on the sixth day1 from the beginning of time4 ,this is a truth so generally received1 that it seems almost needless to insist any farther on the proof thereof4 ,the very heathen1 that knew not who the first man was1 nor where1 or when1 he was created1 did1 notwithstanding1 allow1 in general1 that there was one1 from whom all descended2 therefore1 when the apostle ,paul argued with them1 that ,god had made of one blood all nations of men1 for to dwell on all the face of the earth1 ,acts xvii4 #bf4 none of them pretended to deny it4 ,and1 none who own the divine authority of scripture1 ever questioned the account which ,moses gives hereof1 till a bold writer1 about the middle of the last century1 published a book1 in which he advanced a new and fabulous notion2 that there was a world of men who lived before ,adam was created#cc1 and that these were all heathen2 and that ,moses speaks of their creation1 as what was many ages before ,adam1 in ,gen4 i4 and of ,adam's in chap4 ii4 whom he supposes to have been created in some part of the world1 which was then uninhabited1 where he was designed to live1 and to be the father of the church1 which was to descend from him2 and1 being so far remote from the rest of mankind1 he knew not that there was any other men besides himself1 till his family increased1 and some of them apostatized from the faith2 and1 in particular1 ,cain1 and his descendents went out from the presence of the ,lord1 and dwelt among them4 ,and whereas ,adam is called1 by the apostle ,paul1 the first man1 he supposes that he is styled so only as contra-distinguished from ,christ1 who is called the second man1 designing thereby to compare the person1 whom he supposes to have been the head of the ,jewish church1 with him who is the head of the ,christian church4 ,and he insists largely on1 and perverts that scripture1 in ,rom4 v4 #ac4 where it is said1 ,until the law1 sin was in the world2 as though the sense of it were1 that there was a sinful generation of men in the world1 before ,god erected his church1 and gave laws to it1 when he created ,adam1 as the head and father thereof2 whereas the apostle there speaks of sin's prevailing in the world before the law was given by ,moses2 and as for the historical account of the creation of man in scripture1 it is plain that ,moses speaks of the creation of man in general1 male and female1 ,gen4 i4 #bg4 and1 in chap4 ii4 gives a particular account of the same thing1 and speaks of the manner of the formation of ,adam and ,eve4 ,besides1 when ,god had created ,adam1 it is expressly said1 in ,gen4 ii4 #e4 that there was not a man to till the ground1 therefore there was no other man living1 which is directly contrary to this chimerical opinion4 ,and1 if there had been a world of men before ,adam1 what occasion was there for him to be created out of the dust of the ground8 ,he might have been the father of the church1 and yet descended from one that was then in being1 in a natural way2 or1 if ,god designed that he should live at a distance from the rest of the world1 he might have called him from the place of his abode1 as he afterwards did ,abraham1 without exerting power in creating him2 and he might have ordered him to have taken a wife out of the world1 without creating a woman for that purpose4 ,it would be too great a digression1 nor would it answer any valuable end1 for me to take notice of every particular argument brought in defence of this notion3 but though the book we speak of1 be not much known in the world1 yet the notion is defended and propagated by many ,atheists and ,deists1 who design hereby to bring the scripture-history and religion in general into contempt2 therefore ,i am obliged1 in opposition to them1 to answer an objection or two4 ,object4 #a4 ,if ,adam was the first man1 and his employment was tilling the ground1 where had he those instruments of husbandry1 that were necessary1 in order thereto1 and other things1 to subserve the various occasions of life8 ,answ4 ,this may easily be answered1 by supposing that he had a sufficiency of wisdom to find out every thing that was needful for his use and service1 whatever improvement might be made in manual arts1 by future ages2 but this objection1 though mentioned amongst the rest1 is not much insisted on4 ,therefore1 ,object4 #b4 ,there is another objection1 which some think a little more plausible1 taken from what is contained in ,gen4 iv4 where we read of ,cain's killing his brother ,abel1 which was a little before the hundred and thirtieth year of the world1 as appears1 by comparing chap4 v4 #c4 with chap4 iv4 #be1 in which it is said1 ,adam lived an hundred and thirty years1 and begat ,seth2 upon which occasion1 his wife acknowledges it as a mercy1 that ,god had appointed her another seed1 instead of ,abel1 whom ,cain slew4 ,now1 if we observe the consequence of this murder2 how ,cain1 as it is said1 in chap4 iv4 #af4 went out from the presence of the ,lord1 and dwelt in the land of ,nod2 and1 in ver4 #ag4 that he built a city1 and called the name of it after the name of his son1 ,enoch2 from whence they infer1 that1 in a little above an hundred and thirty years after the world was created1 there were several colonies settled in places remote from the land of ,eden1 where ,adam1 and his posterity1 dwelt2 and the inhabitants of those countries were of a different religion from him1 otherwise ,cain's living among them would not be styled1 his going out from the presence of the ,lord4 ,and it is not said1 that ,cain peopled that land1 but he went there1 that is1 dwelt1 amongst the inhabitants thereof2 and it must be by their assistance that he built this city1 inasmuch as it is probable that the art of building1 at this time1 was hardly known by our first parents1 and their descendants2 but they lived1 separate from the world1 in tents1 and worshipped ,god in that way1 which they received by divine revelation1 being but few in number1 while other parts of the world might be as much peopled as they are1 at this day4 ,answ4 ,but to this it may be answered that as this chimerical opinion sets aside2 or perverts the scripture-account of things1 so the absurdity of it may be easily manifested4 ,and1 #a4 ,if they suppose that the number of ,adam's posterity were small1 and inconsiderable1 when ,cain slew his brother1 and built the city before-mentioned1 this will appear to be an ungrounded conjecture1 if the blessing1 which ,god conferred on man in his first creation1 of increasing1 multiplying1 and replenishing the earth1 ,gen4 i4 #bh4 took place1 as it doubtless did1 and that in an uncommon degree1 the necessity of things requiring it2 therefore it is not absurd to suppose1 that1 at least1 as many children were generally born at a birth1 and in as early an age of the mother's life1 as have been1 or are1 in any uncommon instances in latter ages4 ,it is also very probable1 that the time of child-bearing continued many years longer than it now doth1 in proportion to the number of years1 in which the life of man exceeded the present standard thereof2 and if the age of man was extended to eight or nine hundred years1 we may conclude that there were but few that died young4 ,if these things be taken for granted1 which seem not1 in the least1 improbable1 any one1 who is curious in his enquiries about this matter1 and desires to know what a number of people might be born in one hundred and thirty years1 will find it will be so great1 that they might spread themselves through many countries1 far distant from the place where ,adam dwelt2 and therefore there is no need to suppose1 that those1 with whom ,cain dwelt in the land of ,nod1 were persons that lived before ,adam was created4 ,but1 that this may more abundantly appear1 let it be farther considered1 #b4 ,that though we read of ,cain's going out from the presence of the ,lord1 and his dwelling in the land of ,nod1 and building a city1 immediately after the account of ,abel's death1 and therefore it is taken for granted1 that this was done soon after1 that is1 about the hundred and thirtieth year of the world2 yet there is no account that this was done immediately1 or some few years after1 in scripture1 which contains the history of the life of ,cain1 in a few verses1 without any chronological account of the time1 when these things were said to be done by him1 and therefore it seems probable1 that this was done some hundreds of years after ,cain slew ,abel2 so that we need not enquire what a number of persons might be in the world in one hundred and thirty years1 but in seven or eight hundred years1 and then the world might be almost as full of people1 as it is now at present1 and then the greatest part of the world might be also degenerate1 and strangers to the true religion2 so that ,cain might easily be said to go out of the presence of the ,lord1 and choose to live with those that were apostates from him1 and served other gods2 therefore no advantage is gained against the scripture-history by those1 who in contempt of it1 defend this ill-grounded opinion4 ,thus we have considered man1 as created male and female1 and our first parents1 as the common stock1 or root1 from whence all descended2 we shall now take a view of the constitution1 or frame of the human nature1 and consider1 ,,iv4 ,the two constituent parts of man1 namely1 the soul and body4 ,with respect to the former of these1 he is1 as it were allied to angels1 or1 to use the scripture-expression1 made a little lower than them1 ,psal4 viii4 #e4 ,as to the other1 which is his inferior part1 to wit1 the body1 he is of the earth1 earthy1 and set upon a level with the lower parts of the creation4 ,and here we shall1 #a4 ,consider the body of man1 inasmuch as it was first formed before the soul2 and according to the course and laws of nature1 it is first fashioned in the womb1 and then the soul is united to it1 when it is organized1 and fitted for its reception3 ,there are many things very wonderful in the structure of human bodies1 which might well give occasion to the inspired writer to say1 ,i am fearfully and wonderfully made1 ,psal4 cxxxix4 #ad4 ,this is a subject that would afford us much matter to enlarge on1 and from thence1 to take occasion to admire the wisdom and goodness of ,god in this part of his work4 ,many things might be observed from the shape1 and erect posture thereof1 and the several conveniences that arise from thence1 and how we are hereby instructed that we were not born to look downwards to the earth1 but up to heaven1 from whence our chief happiness is derived4 ,we might here consider the various parts of the body1 whereof none are superfluous or redundant1 and their convenient situation for their respective uses2 the harmony and contexture thereof1 and the subserviency of one part to another2 and particularly1 how it is so ordered by the wisdom of the ,creator1 that those parts1 which are most necessary for the preservation of life1 which1 if hurt1 would occasion immediate death1 are placed most inward1 that they might be sufficiently defended from all external injuries that might befal them2 and also the disposition of those parts1 that are the organs of sense1 and their contexture1 whereby they are fitted to exert themselves1 in such a way1 as is most proper to answer the ends thereof4 ,we might also consider the temperature of the body1 whereby its health and vigour is maintained2 and that vast variety that there is in the countenances1 and voices of men1 in which there is hardly an exact similitude in any two persons in the world2 and the wise end designed by ,god herein1 for the advantage of mankind in general2 these things might have been particularly insisted on1 and have afforded many useful observations2 but to enlarge on this head1 as it deserves1 would be to divert too much from our present design2 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 writers1 being set in a much clearer light than it has been in former ages1 by those improvements1 which have been lately made in anatomy2 and it is insisted on so particularly1 and with such demonstrative evidence1 by them1 that ,i shall rather choose to refer the reader to those writings1 in which it is contained1 than insist on it#cd4 ,all that ,i shall farther observe is1 that there is something wonderful in that natural heat that is continued in the bodies of men1 for so many years together1 and in the motion of the heart1 the circulation of the blood and juices1 the continual supply of animal spirits1 and their subserviency to muscular motion3 these things1 and many other of the like nature1 are all wonderful in the bodies of men4 ,if it be objected1 that there are other creatures1 who1 in some respects1 excel men1 as to what concern their bodies1 and the powers thereof2 as the vulture1 and many other creatures1 in quickness of sight and hearing2 the dog in the sense of smelling1 and many others excel them in strength and swiftness2 and some inanimate creatures1 as the sun1 and other heavenly bodies1 in beauty4 ,to this it may be answered3 ,that the bodies of men must be allowed to have a superior excellency1 if considered as united to their souls1 and rendered more capable of glorifying ,god1 and enjoying that happiness1 which no creatures1 below them1 are capable of4 ,it is true1 man is not endowed with such quickness of sense1 strength of body1 and swiftness of motion1 as many other creatures are2 some of which endowments tend to the preservation of their own lives3 others are conducive to the advantage of man1 who has every thing1 in the frame of his nature1 necessary to his happiness1 agreeable to his present station of life1 for his glorifying ,god1 and answering higher ends than other creatures were made for2 so that if we judge of the excellencies of the human nature1 we must conceive of man1 more especially as to that more noble part of which he consists4 ,accordingly1 #b4 ,we shall consider him as having#ce a rational and immortal soul1 which not only gives a relative excellency to the body1 to which it is united1 and1 by its union therewith1 preserves it from corruption1 but uses the various organs thereof1 to put forth actions1 which are under the conduct of reason2 and that which renders it still more excellent1 is1 that it is capable of being conversant about objects abstracted from matter1 and of knowing and enjoying ,god4 ,and whatsoever obstructions it may meet with from the temperament of the body1 to which it is united1 or what uneasiness soever it may be exposed to from its sympathy therewith2 yet none of those things1 which tend to destroy the body1 or separate it from the soul1 can affect the soul so far1 as to take away its power of acting1 but when separate from it1 it remains immortal1 and is capable of farther improvements1 and a greater degree of happiness4 ,we might here proceed to prove the immortality of the soul2 but that we shall have occasion more particularly to do1 under a following answer#cf1 when we consider the souls of believers1 as made perfect in holiness1 and thereby fitted for1 and afterwards received into heaven1 having escaped the grave1 7in which the body is to be detained until the resurrection7 which is the consequence of its immortality4 ,and therefore we proceed1 ,v4 ,to consider another excellency of the human nature1 as man was made after the image of ,god4 ,to be made a little lower than the angels1 as he is represented by the ,psalmist1 in ,psal4 viii4 #e4 is a very great honour conferred on him3 ,but what can be said greater of him1 than that he was made after the image of ,god8 ,however1 though this be a scripture-expression1 denoting the highest excellency and privilege1 yet it is to be explained consistently with that infinite distance that there is between ,god and the creature4 ,this glorious character1 put upon him does not argue him to partake of any divine perfection2 nor is it inconsistent with the nothingness of the best of finite beings1 when compared with ,god2 for whatever likeness there is in man to him1 there is1 at the same time1 an infinite dissimilitude1 or disproportion1 as was before observed1 when we considered the difference between those divine attributes1 which are called incommunicable1 from others1 which some call communicable4 ,if it be enquired1 wherein the image of ,god in man consists8 ,it would be preposterous and absurd1 to the last degree1 to suppose that this has any respect to the lineaments of the body2 for there is a direct opposition rather than similitude1 between the spirituality of the divine nature1 and the bodies of men4 ,and1 indeed1 it would have been needless to have mentioned this1 had not some given occasion for it1 by perverting the sense of those scriptures1 in which ,god is represented1 in a metaphorical way1 in condescension to our common mode of speaking1 as though he had a body1 or bodily parts2 from whence they have inferred1 that he assumed a body1 at first1 as a model1 according to which he would frame that of man2 which is not only absurd1 but blasphemous1 and carries it own confutation in it4 ,there are others1 who suppose that man was made after the image of ,christ's human nature1 which1 though it doth not altogether contain so vile a suggestion as the former1 yet it is groundless and absurd1 inasmuch as ,christ was made after the likeness of man1 as to what concerns his human nature1 ,phil4 ii4 #g4 and man1 in that respect1 was not made after his image4 ,and to this let me add1 that when the scripture speaks of man1 as made after the image of ,god1 it plainly gives us ground to distinguish between it and that glory which is peculiar to ,christ1 who is said not only to be made after his image1 but to be the image of the invisible ,god1 ,col4 i4 #ae4 and the express image of his person1 ,heb4 i4 #c4 and therefore that there is1 in this respect1 such a similitude between the ,father and ,son1 as cannot1 in any sense be applied to the likeness1 which is said to be between ,god and the creature4 ,moreover1 when we speak of man1 as made after the image of ,god1 as consisting in some finite perfections communicated to him1 we must carefully fence against the least supposition1 as though man were made partaker of any of the divine perfections4 ,it is true1 the apostle speaks concerning believers1 as being made partakers of the divine nature1 #b ,pet4 i4 #d4 for the understanding of which we must take heed1 that we do not pervert the mind of the ,holy ,ghost herein2 for nothing is intended by this expression1 in which the image of ,god is set forth1 but a sanctified nature1 or1 as ,i would rather choose to render it1 a divine nature1 derived from1 and1 in some respects1 conformed to him but yet infinitely below him4 ,this image of ,god in man1 in this answer1 is said to consist particularly in three things4 #a4 ,in knowledge4 ,this is what we generally call the natural image of ,god in man1 which he is endowed with1 as an intelligent creature2 not that the degree of knowledge1 which the best of men are capable of1 contains in it any thing properly divine as to its formal nature2 for there is a greater disproportion between the infinite knowledge of the divine mind1 and that of a finite creature1 than there is between the ocean and a drop of water3 ,but it signifies1 that as ,god has a comprehensive knowledge of all things1 man has the knowledge of some things1 agreeable to his finite capacity1 communicated to him2 and thus we are to understand the apostle's words1 when he speaks of man's being renewed in knowledge1 after the image of him that created him1 ,col4 iii4 #aj4 #b4 ,it consists in righteousness and holiness4 ,this some call the moral image of ,god in man2 or1 especially if we consider it as restored in sanctification1 it may more properly be called his supernatural image1 and it consists in the rectitude of the human nature1 as opposed to that sinful deformity and blemish1 which renders fallen man unlike to him4 ,therefore we must consider him1 at first1 as made upright1 ,eccles4 vii4 #bi4 so that there was not the least tincture1 or taint of sin1 in his nature1 or any disposition1 or inclination to it2 but all the powers and faculties of the soul were disposed to answer the ends of its creation1 and thereby to glorify ,god4 ,and to this some add1 that the image of ,god1 in man1 consisted in blessedness2 so that as ,god is infinitely blessed in the enjoyment of his own perfections1 man was1 in his way and measure1 blessed1 in possessing and enjoying those perfections1 which he received from ,god4 ,but1 though this be true1 yet ,i would rather choose to keep close to the scripture mode of speaking1 which represents the image of ,god in man1 as consisting in righteousness and true holiness1 ,eph4 iv4 #bd4 ,man1 being thus made after the image of ,god1 is farther said in this answer1 to have the law of ,god written in his heart1 and1 power to fulfil it4 ,herein ,god first made1 and then dealt with him as a reasonable creature1 the subject of moral government2 and1 that this law might be perfectly understood1 it was written on his heart1 that hereby he might have a natural knowledge of the rule of his obedience1 and might1 with as little difficulty1 be apprised of his duty to ,god1 as he was of any thing that he knew1 as an intelligent creature4 ,and inasmuch as he was indispensably obliged to yield obedience to this law1 and the consequence of violating it would be his ruin1 ,god1 as a just and gracious ,sovereign1 gave him ability to fulfil it2 so that he might not1 without his own fault1 by a necessity of nature1 rebel against him1 and so plunge himself into inevitable misery4 #c4 ,it is farther observed1 that the image of ,god1 in man1 consisted in man's dominion over the creatures4 ,this is expressly revealed in scripture1 when ,god says1 ,let us make man in our image1 after our likeness1 and let them have dominion over the fish of the sea1 and over the fowl of the air1 and over the cattle1 and over all the earth1 and over every creeping thing that creepeth upon the earth1 ,gen4 i4 #bf4 and the ,psalmist describes this dominion in other words1 though not much differing1 as to the general import thereof1 when he says1 ,thou madest him to have dominion over the works of thy hands2 thou hast put all things under his feet3 ,all sheep and oxen2 yea1 and the beasts of the field1 the fowl of the air1 and the fish of the sea1 and whatsoever passeth through the paths of the seas1 ,psal4 viii4 #f-h4 ,this dominion consisted in the right which he had to use and dispose of the inferior creatures1 for his comfort and delight1 and to serve him1 in all things necessary1 for the glorifying his ,creator1 though he had no right1 nor inclination1 in his state of integrity1 to abuse them1 as fallen man does1 in various instances4 ,,vi4 ,the last thing observed in this answer1 is that notwithstanding the advantageous circumstances1 in which man was created1 yet he was subject to fall2 by which we are not to understand that he was forced or compelled to fall1 through any necessity of nature2 for that would have been inconsistent with the liberty of his will to what was good1 or that rectitude of nature1 whereby he was not only fitted to perform perfect obedience1 but to avoid every thing that has a tendency to render him guilty before ,god1 and thereby to ruin him4 ,as for the devil1 he had no power to force the will2 nor could he lay any snare to entangle and destroy man1 but what he had wisdom enough1 had he improved his faculties as he ought1 to have avoided3 ,but1 notwithstanding all this1 it is evident that he was subject to fall1 for that appears by the event2 so that1 though he had no disposition to sin in his nature1 for ,god could not create a person in such a state1 since that would render him the author of sin1 yet he did not determine to prevent it2 though this1 as will be hereafter considered1 was a privilege which man would have attained to1 according to the tenor of the covenant he was under1 had he performed the conditions thereof1 and so would have been confirmed in holiness and happiness2 but this1 it is certain1 he was not at first1 because he fell3 ,but of this1 more under a following answer4 ,footnote #cc3 ,this book1 which is called1 ,systema ,theologicum1 in which this matter is pretended to be defended1 was published by one ,peirerius1 about the middle of the last century2 and1 being written in ,latin1 was read by a great many of the learned world3 ,and1 inasmuch as the sense of many scriptures is strained by him to defend it1 and hereby contempt was cast upon scripture in general1 and occasion given to many1 who are so disposed1 to reproach and burlesque it2 therefore some have thought it worth their while to take notice of1 and confute this new doctrine2 after which1 the author thereof1 either being convinced of his error thereby1 as some suppose1 or being afraid lest he should suffer persecution for it1 recanted his opinion1 and turned ,papist4 ,footnote #cd3 ,see ,ray's wisdom of ,god1 in the work of creation1 ,part4 ,,ii4 and ,derham's ,physico4 ,theology1 ,book ,v4 ,footnote #ce3 ,the ,origin of the soul1 at what time it enters into the body1 whether it be immediately created at its entrance into the body1 or comes out of a pre-existent state1 are things that cannot be known from any fitness or reasonableness founded in the nature of things2 and yet it is as necessary to believe this is done according to certain reasons of wisdom and goodness1 as to believe there is a ,god4 ,now1 who can say that it is the same thing1 whether human souls are created immediately for human bodies1 or whether they come into them out of some pre-existent state8 ,for aught we know1 one of these ways may be exceeding fit and wise1 and the other as entirely unjust and unreasonable2 and yet1 when ,reason examines either of these ways1 it finds itself equally perplexed with difficulties1 and knows not which to chuse3 but if souls be immaterial as all philosophy now proves it must be one of them4 ,and perhaps1 the reason why ,god has revealed so little of these matters in holy ,scripture itself1 is1 because any more particular revelation of them1 would but have perplexed us with greater difficulties1 as not having capacities or ideas to comprehend such things4 ,for1 as all our natural knowledge is confined to ideas borrowed from experience1 and the use of our senses about human things2 as ,revelation can only teach us things that have some likeness to what we already know2 as our notions of equity and justice are very limited1 and confined to certain actions between man and man2 so1 if ,god had revealed to us more particularly1 the origin of our souls1 and the reason of their state in human bodies1 we might perhaps have been exposed to greater difficulties by such knowledge1 and been less able to vindicate the justice and goodness of ,god1 than we are by our present ignorance4 ,,human ,,reason4 ,footnote #cf3 ,see ,quest4 lxxxvi4 ,quest4 ,,xviii4 ,,quest4 ,,xviii4 ,what are ,god's works of ,providence8 ,,answ4 ,god's works of ,providence are his most holy1 wise1 and powerful preserving and governing all his creatures2 ordering them1 and all their actions1 to his own glory4 ,in speaking to this answer1 we must consider what we are to understand by providence in general4 ,it supposes a creature brought into being2 and consists in ,god's doing every thing that is necessary for the continuance thereof1 and in his ordering and over-ruling second causes1 to produce their respective effects1 under the direction of his infinite wisdom1 and the influence of his almighty power4 ,it is owing to this that all things do not sink into nothing1 or that every thing has what it wants to render it fit to answer the end designed in the creation thereof4 ,pursuant to this general description of providence1 it may be considered as consisting of two branches1 namely1 ,god's upholding1 or preserving1 all creatures2 and enabling them to act by his divine concourse or influence3 and his governing or ordering them1 and all their actions1 for his own glory4 ,i4 ,that ,god upholds all things4 ,this he is expressly said to do1 by the word of his power1 ,heb4 i4 #c4 and it may be farther evinced1 if we consider that ,god alone is independent1 and self-sufficient1 therefore the idea of a creature implies in it dependence2 that which depended on ,god for its being1 must depend on him for the continuance thereof4 ,if any creature1 in this lower world1 could preserve itself1 then surely this might be said of man1 the most excellent part thereof2 ,but it is certain1 that man cannot preserve himself2 for if he could1 he would not be subject to those decays of nature1 or those daily infirmities1 which all are liable unto2 and he would1 doubtless preserve himself from dying1 for that is agreeable to the dictates of nature1 which would1 were it possible for him to do it1 prevent itself from being dissolved4 ,and if man could preserve himself in being1 he might1 and doubtless1 would1 by his own skill1 maintain himself in a prosperous condition in this world1 and always lead a happy life1 since this is what nature cannot but desire3 ,but1 inasmuch as all are liable to the afflictions and miseries of this present state1 it plainly argues that they are unavoidable1 and consequently that there is a providence that maintains men1 and all other creatures1 in that state in which they are4 ,in considering the upholding providence of ,god1 we must observe1 that it is either immediate1 or mediate4 ,the former of these consists in his exerting that power1 by which we live1 move1 and act1 which is sometimes called the divine manutenency2 and this cannot be exerted by a finite medium1 any more than that power that brought all things into being4 ,but besides this1 ,god is said1 according to the fixed laws of nature1 to preserve his creatures by the instrumentality of second causes4 ,thus life is maintained by the air in which we breathe1 and the food1 by which we are nourished2 and every thing that tends to our comfort in life1 is communicated to us by second causes1 under the influence and direction of providence1 to which it is as much to be ascribed1 as though it were brought about without means3 thus ,jacob considers ,god1 as giving him bread to eat1 and raiment to put on1 ,gen4 xxviii4 #bj4 whatever diligence or industry was used by him to attain them2 and ,god is elsewhere said to give food to all flesh2 ,psal4 cxxxvi4 #be4 and1 concerning brute creatures1 it is said1 ,these wait all upon thee1 that thou mayest give them their meat in due season2 that thou givest them1 they gather2 thou openest thy hand1 they are filled with good1 ,psal4 civ4 #bg1 #bh4 ,,ii4 ,god governs all things by his providence1 so that nothing happens by chance to him4 ,this appears from those admirable displays of wisdom1 which come under our daily observation1 in the government of the world4 ,many things are ordered to subserve such ends1 as are attained by them without their own knowledge2 as the sun and other heavenly bodies which are a common blessing to this lower world2 so the rain1 the air1 vapours1 minerals1 beasts1 vegetables1 and all other creatures1 below men1 answer their respective ends1 without their own design1 and not by the will or management of any intelligent creature therefore it must be by the direction of providence4 ,that there is a providence1 that governs the world1 is so obvious a truth1 that it has been denied by none1 but the most stupid part of mankind1 who wholly abandoned themselves to sensuality and libertinism1 and hardly owned that there is a ,god1 or such things as moral good or evil2 and these scarce deserve the name of men4#cg ,all others1 ,i say1 have owned a providence1 as what is the necessary consequence of the belief of a ,god1 and therefore it is a doctrine founded in the very nature of man2 so that the heathen who have had no other light than that affords1 have expressed their belief of it1 and have compared the divine ,being to a pilot1 who sits at the helm and steers the ship2 or to one that guides the chariot where he pleases2 or to a general1 that marshals and gives directions to the soldiers under his command3 or to a king1 that sits on the throne1 and gives laws to all his subjects4 ,accordingly1 the apostle ,paul1 when arguing with the ,athenians1 from principles which they maintained1 takes it for granted1 as what would not be contested by them1 that there was a providence1 when he says1 ,in him we live1 and move1 and have our being1 ,acts xvii4 #bh4 ,and1 indeed1 this truth appears to have been universally believed1 in the world1 by men of all religions1 whether true1 or false4 ,as it is the foundation of all true worship2 so1 that worship1 which was performed by the heathen as derived partly from the light of nature1 and partly from tradition2 and those prayers1 that were directed to ,god1 and altars erected for his service1 all argue their belief1 not only of ,god1 but of a providence2 so that this doctrine is agreeable to the light of nature1 as well as plainly evinced from scripture4 ,,iii4 ,the providence of ,god extends itself to all the actions of creatures4 ,that this may appear1 let it be considered2 that there are innumerable effects produced by1 what we call1 second causes2 this is allowed by all4 ,moreover1 every second cause implies1 that there is a first cause1 that guides and directs it4 ,now no creature is the first cause of any action1 for that is peculiar to ,god1 therefore all creatures act under his influence1 that is1 by his providence4 ,if it is in ,god1 not only that we live1 but move1 and act1 then there is no motion1 or action in the world1 whether in things with1 or without life1 but is under the influence of providence4 ,therefore we shall proceed to consider the providence of ,god1 as conversant about all things1 the least as well as the greatest1 and about things that are agreeable1 or contrary to the laws of nature1 and particularly how it is conversant about the actions of intelligent creatures1 such as angels and men4 #a4 ,the greatest things are not above1 nor the least and most inconsiderable below the care and influence of providence1 and consequently it must extend itself to all things4 ,the most excellent of finite beings are but creatures1 and therefore they are dependent upon ,god1 as much as the least3 thus it is said1 ,he doth according to his will1 in the army of heaven1 as well as among the inhabitants of the earth1 ,dan4 iv4 #ce4 ,sometimes we read of the providence of ,god1 as conversant about the most glorious parts of the frame of nature3 it is by his influence that the sun appears to perform its regular motions2 he hath fixed it in the heavens1 as in a tabernacle appointed for it4 ,and those creatures that are most formidable to men1 as the leviathan1 which is represented as the fiercest of all creatures1 who abide in the sea1 and the lion of all the beasts of the forest2 these are described as subject to his providence1 and receiving their provisions from it1 ,job xli4 ,psal4 civ4 #ba4 and the inconsiderable sparrow doth not fall to the ground without it1 ,matt4 x4 #bi1 #cj4 and the very hairs of our head are all numbered2 which is a proverbial expression1 to denote the particular concern of providence1 as conversant about the most minute actions of life4 #b4 ,the providence of ,god is conversant about those things which come to pass1 either agreeably1 or contrary1 to the fixed laws of nature1 the whole frame whereof is held together by him3 the successive returns of seed-time and harvest1 summer and winter1 day and night1 are all ordered by him1 ,gen4 viii4 #bb4 the elements and meteors are subject to his appointment2 ,fire and hail1 snow and vapour1 and stormy wind1 fulfil his word1 ,psal4 cxlviii4 #h4 ,he looketh to the ends of the earth1 and seeth under the whole heaven1 to make the weight for the winds1 and he weigheth the waters by measure2 when he made a decree for the rain1 and a way for the lightning of the thunder1 ,job xxviii4 #bd-bf4 ,and as for effects1 that are above1 or contrary to the course of nature1 these are subject to1 and ordered by1 his providence4 ,it was contrary to the course of nature for the ravens1 which are birds of prey1 to bring provisions to mankind1 yet these were ordered to bring a supply of food to the prophet1 ,elijah1 #a ,kings xvii4 #d4 ,and the lions1 who knew no difference between ,daniel and his persecutors1 and were naturally inclined to devour one1 as well as the other1 were obliged to make a distinction between them1 and not to hurt the one1 but immediately to devour the other1 ,dan4 vi4 #bb1 #bd4 ,and a whale was provided1 by providence1 to receive and bring the prophet ,jonah to land1 when cast into the sea1 chap4 i4 #ag4 ,so the fire had no power over ,shadrach1 ,meshach1 and ,abed-nego1 when thrown into it1 but immediately consumed those who were ordered to cast them in1 ,dan4 iii4 #bb1 #bg4 #c4 ,we shall consider providence1 as conversant about intelligent creatures1 and more particularly man1 the most excellent creature in this lower world4 ,he is1 as it were1 the peculiar care1 and darling of providence2 as it has rendered him capable of enjoying the blessings of both worlds1 fitted him to glorify ,god actively1 as well as objectively1 and governs him in a way suited to his nature1 and as one who is designed for greater things1 than other creatures below him are capable of4 ,here we shall consider the providence of ,god1 as ordering the state and condition of men in this world1 and then speak1 more particularly of it1 as conversant about the moral actions of men1 considered as good or bad4 ,first1 ,to consider the providence of ,god1 as it respects the state and condition of man in this life2 and1 in particular1 what respects not only his natural1 but religious interests4 7#a47 ,there is a peculiar care of providence extended towards us1 in our birth and infancy4 ,the ,psalmist acknowledges this1 when he says4 ,thou art he that took me out of the womb2 thou didst make me hope when ,i was upon my mother's breasts2 ,i was cast upon thee from the womb2 thou art my ,god from my mother's belly1 ,psal4 xxii4 #i1 #aj4 ,providence has provided the breast1 and the most proper food contained therein1 for the nourishment of the infant1 at its first coming into the world2 and it has put those tender bowels into the parents1 to whose immediate care they are committed1 that1 without any arguments1 or persuasive motives thereunto1 besides what nature suggests1 they cannot1 unless divested of all humanity1 and becoming worse than brutes1 neglect and expose it to harm4 ,thus the prophet says1 ,can a woman forget her sucking child1 that she should not have compassion on the son of her womb8 ,isa4 xlix4 #ae4 ,therefore1 be the parents never so poor1 there is something in nature that inclines them rather to suffer themselves1 than that the helpless infant should be exposed to suffer through their neglect2 which is a peculiar instance of the care of providence4 ,to this we may add1 the time1 and place in which we were born1 or live2 the circumstances of our parents1 as to what concerns the world1 especially if they are such who are religious themselves1 and earnestly desire that their children may become so1 and endeavour to promote their spiritual1 as well as their temporal welfare4 ,these are all instances of the care of providence4 7#b47 ,we shall now consider the concern of providence for man in his childhood1 and advancing years4 ,this discovers itself in furnishing us with natural capacities to receive instruction1 which are daily improved1 as we grow in years2 and1 though every one has not an equal degree of parts1 fitting him for some station in life1 that others are qualified for1 yet most are endowed with that degree thereof1 as may fit them for the station of life1 in which they are placed1 so that they may glorify ,god some way or other1 in their generation4 7#c47 ,we shall consider the care of providence1 respecting various other ages and conditions of life4 ,it is this that fixes the bounds of our habitation1 determines and over-rules the advantages or disadvantages of conversation2 the secular callings1 or employments1 which we are engaged in1 together with the issue and success thereof4 ,again1 health and sickness1 riches and poverty1 the favour or frowns of men2 the term of life1 whether long or short1 all these are under the direction of providence3 ,one dieth in his full strength1 being wholly at ease and quiet4 ,his breasts are full of milk1 and his bones are moistened with marrow4 ,and another dieth in the bitterness of his soul1 and never eateth with pleasure1 ,job xxi4 #bc-be4 ,likewise1 as to what respects the injurious treatment we meet with from men2 providence is so far concerned about it1 as that it sometimes permits it for the trial of our graces2 and at other times averts the evil designed against us1 by softening their tempers1 allaying their resentments2 as in the instance of what respected ,laban's and ,esau's behaviour towards ,jacob2 or else finds some way to deliver us from the evil intended against us4 7#d47 ,we shall now consider the providence of ,god1 as respecting1 more especially1 the spiritual concerns of his people4 ,there are some kind foot-steps thereof1 that have a more immediate subserviency to their conversion2 particularly1 their being placed under the means of grace1 either bringing the gospel to them1 or ordering their abode where it is preached1 and that in such a way1 as is most adapted to awaken1 instruct1 convert1 or reprove1 as means conducive to that great end4 ,moreover1 it is very remarkable in casting our lot1 where we may contract friendship and intimacy with those1 whose conversation and example may be made of use to us1 for our conviction1 imitation1 and conversion4 ,and to this let me add1 that sometimes there is a peculiar hand of providence1 in sending afflictions1 which are sanctified1 and rendered means of grace1 and have a tendency to awaken men out of their carnal security4 ,this is one way whereby ,god speaks to man1 to withdraw him from his purpose1 and hide pride from him1 ,job xxxiii4 #ad1 #ag1 #ai4 ,sometimes ,god makes his exemplary judgments1 that are abroad in the world1 effectual to warn others to flee from the wrath to come4 ,and as for the preaching of the gospel1 there is a peculiar hand of providence1 sometimes in giving a suitable word1 in which case ,god often over-rules the thoughts and studies of his ministers2 so that they are1 as it were1 directed without their own forethought relating to this event1 to insist on such a subject1 that ,god designs to make instrumental for the conversion of souls4 ,this he sets home on the consciences of men1 keeps it fixed on the imagination of the thoughts of their hearts1 and enables them to improve it to his glory in the conduct of their lives4 ,secondly1 ,we shall proceed to consider the providence of ,god1 as conversant about the actions of men4 ,if other creatures are dependent on him1 in acting1 as well as existing1 then certainly man must not be exempted from this dependence4 ,there are several scriptures which speak of intelligent creatures1 as under the influence of providence4 ,thus it is said1 ,the king's heart is in the hand of the ,lord2 as the rivers of water1 he turneth it whithersoever he will1 ,prov1 xxi4 #a4 and elsewhere the prophet says1 ,o ,lord1 ,i know that the way of man is not in himself2 it is not in man that walketh to direct his steps1 ,jer4 x4 #bc4 that is1 he cannot manage himself in the conduct of life1 either as an intelligent creature1 or as a believer1 without supposing the natural or spiritual influence of divine providence4 ,now these actions are considered as moral1 and so agreeable or contrary to the divine law1 in which different respects they are1 either good or bad4 7#a47 ,we shall consider the providence of ,god1 as conversant about the good actions of men2 and it is so1 not only by upholding the powers and faculties of the soul1 in acting1 or in giving a law1 which is the rule thereof2 nor is it only conversant about them1 in an objective way1 or by moral suasion1 as affording rational arguments or inducements thereunto1 but as implanting and exciting that principle1 by which we act2 especially1 as it respects the work of grace in the souls of men1 which is what we call the gracious dispensation of providence1 exercised towards men1 not barely as intelligent creatures1 but as believers4 ,but this we shall not insist on at present1 because we shall be led to speak to it under some following answers1 which more particularly set forth the grace of ,god as displayed in the gospel4 ,we are now to consider the actions of men in a more general view2 which1 when we style them good1 it is only as containing in them a less degree of conformity to the divine law2 but refer the consideration of the goodness of actions1 as under the influence of special grace1 to its proper place4 ,all that we shall observe at present is1 that every thing that is good1 in the actions of intelligent creatures1 is under the direction and influence of providence4 ,this does not carry the least appearance of a reflection on the divine perfections1 while we suppose ,god to be the ,governor of intelligent creatures1 acting as such2 and therefore1 ,i presume1 it will not be much contested1 by any who allow a providence in general4 ,but1 7#b47 ,we shall proceed to consider the providence of ,god1 as conversant about evil actions4 ,this is a subject which contains in it a very great difficulty2 for we must use the utmost caution1 lest we advance any thing that may argue him to be the author of sin2 and yet we are not to suppose that the providence of ,god is to be wholly excluded from those actions that are sinful2 for there is certainly some meaning in such scriptures as these1 when ,god says1 concerning ,pharaoh1 ,i will harden his heart1 ,exod4 iv4 #ba4 and1 ,sihon king of ,heshbon would not let us pass by him2 for the ,lord thy ,god hardened his heart1 and made his heart obstinate1 that he might deliver him into thy hand1 ,deut4 ii4 #cj4 and elsewhere it is said1 concerning ,shimei1 ,the ,lord said unto him curse ,david1 #b ,sam4 xvi4 #aj4 and1 concerning ,joseph's brethren1 who sold him into ,egypt1 it is said1 ,it was not you that sent me hither1 but ,god1 ,gen4 xlv4 #h4 and concerning the false prophets that deceived ,ahab1 it is said1 ,the ,lord hath put a lying spirit in the mouth of all these thy prophets1 #a ,kings xxii4 #bb4 ,these1 and such-like scriptures1 are not to be expunged out of the ,bible1 but explained in a way consistent with the divine perfections2 and nothing can be inferred from them1 if this be not1 that the providence of ,god is some way conversant about those actions that are sinful2 but yet it is not in such a way1 as either argues him to be the author or approver of sin4#ch ,accordingly ,i would choose to express myself1 concerning this matter1 to this effect3 ,that the providence of ,god is conversant about those actions1 to which sin is annexed1 rather than that it is conversant about sin itself1 or the obliquity1 or sinfulness thereof4 ,now1 that we may understand this matter1 we must distinguish between what is natural1 and what is sinful in an action2 the former is from ,god2 the latter1 from ourselves4 ,this is often illustrated by such similitudes as these4 ,the motion of a bowl is from the hand that throws it2 but the irregularity of the motion is from the bias that turns it aside4 ,so the motion of a horse is excited by the whip1 or spur of the rider2 but if it goes lame1 the defect1 or halting that it has in its motion1 proceeds from an inward indisposition in the horse1 and not from the rider4 ,others illustrate it by a similitude1 taken from the sun's drawing forth vapours from the earth1 by that heat1 which has a tendency to exhale them2 but the stench that attends what is exhaled from a dunghill1 is not from the sun1 but from the nature of the subject from whence it is drawn forth4 ,so the providence of ,god enables sinners to act in a natural way2 but the sinfulness1 irregularity1 or moral defects1 that attend those actions1 is from the corruption of our own nature3 or1 to speak more plainly1 the man that blasphemes1 could not think1 or utter his blasphemy1 without the concurrence of the common providence of ,god1 which enables him to think or speak4 ,these are natural actions2 but that the thoughts1 or tongue1 should be set against ,god1 or goodness1 that is from the depravity of our nature4 ,again1 to kill1 or take away the life of a man1 is1 in some respects1 a natural action1 as it cannot be done without thought1 or strength to execute what we design4 ,these are the gifts of providence1 and1 in this respect ,god concurs to the action4 ,thus ,joab could not have killed ,abner1 or ,amasa1 if he had not had a natural power to use the instrument1 with which he did it4 ,this was from ,god2 but the malice1 that prompted him to abuse these gifts of providence1 and his hypocritical subtilty1 and that dissimulation1 or disguise of friendship1 which gave him an opportunity to execute his bloody design1 was from the wickedness of his own heart4 ,thus having considered1 that the providence of ,god may be conversant about that which is natural in a sinful action1 without reflecting dishonour on him1 as the author of sin2 we shall now proceed to consider1 in what manner it is conversant about such actions1 by which we may better understand the sense of those scriptures1 which were but now referred to2 and1 ,i hope1 nothing therein will be accounted derogatory to the divine glory1 when we observe1 #a4 ,that the providence of ,god may be conversant1 in an objective way1 about those actions to which sin is annexed1 without his being the author1 or approver of it4 ,sin would not be committed1 in many instances1 if there were not some objects presented1 which give occasion thereunto4 ,the object that presents itself may be from ,god1 when the sin1 which is occasioned thereby1 is from the corruption of our nature4 ,thus ,joseph's brethren would not have thought of killing1 or selling him into ,egypt1 at least1 when they did1 if he had not obeyed his father's command1 in going to deliver his message1 and see how it fared with them4 ,providence ordered his going to enquire of their welfare1 and hereby the object was presented to them1 which their own corrupt nature inclined them to abuse2 so that1 as soon as they saw him1 they entered into a conspiracy against him4 ,in the former of these respects1 in which the providence of ,god was thus objectively conversant about this action1 ,god is said to have sent ,joseph into ,egypt2 though every circumstance1 that was vile and sinful therein1 was from themselves4 ,again1 in the instance before mentioned1 of ,shimei's cursing ,david3 ,providence was conversant about this action1 so far1 as it ordered that ,david should come by at that time when ,shimei was there1 otherwise he would not have cursed him2 and when it is said1 in the scripture but now mentioned1 ,the ,lord said unto ,shimei1 ,curse ,david2 the meaning is this2 the ,lord hath brought me into so low a condition1 that the vilest persons1 who1 before this time1 were afraid to open their mouths against me1 now take occasion to give vent to their malicious reproaches1 as ,shimei did2 the providence of ,god was conversant about this action1 in an objective way4 ,now1 what it is so conversant about1 that1 according to the scripture-mode of speaking1 ,god is said to do2 as when the man-slayer killed one1 through inadvertency1 who was presented as an object to him1 ,god is said hereby to deliver him into his hand1 ,exod4 xxi4 #ac4 yet in all sinful actions1 ,god's presenting the object1 does not render him the author of that sin1 which is to be ascribed to the corruption of nature1 that took occasion to exert itself by the sight of it4 ,this will farther appear1 if we consider1 7#a47 ,that such an object might have been presented1 and the sinful action not have ensued hereupon3 thus the wedge of gold1 and the ,babylonish garment1 were no temptation to other ,israelites1 who saw them among the spoils of ,jericho1 as well as ,achan1 though they were so to him1 through the covetousness of his own temper1 and the corruption of his nature1 that discovered itself1 and internally moved him to this sinful action4 7#b47 ,such objects are not presented by providence1 as designing hereby to ensnare1 or draw persons to sin1 though ,god knows that they will take occasion to sin thereby2 but there are other ends of their being presented1 which may be illustrated by a particular instance4 ,god knows1 that if the gospel be preached1 some will take occasion to reproach it3 ,he orders1 notwithstanding1 that it shall be preached2 not that men might take occasion to do this1 but that those1 whom he has ordained to eternal life might be converted by it4 ,so our ,saviour appeared publickly at the feast of the passover1 though he knew that the ,jews would put him to death2 the end of his going to ,jerusalem was not that he might draw forth their corruption1 but that he might finish the work1 which he came into the world about3 ,he was at that time engaged in his ,father's work1 but they performed that which they were prompted to do1 by satan and their own wicked hearts4 #b4 ,when the providence of ,god is said to be conversant about sin1 it is in suffering or permitting it1 not in suggesting1 or tempting to it2 for no one ought to say1 as the apostle ,james expresses it1 ,when he is tempted1 that he is tempted of ,god2 for ,god cannot tempt any man2 but1 when he is tempted1 he is drawn away by his own lust1 and enticed1 chap4 i4 #ac1 #ad4 ,but1 so far as the providence of ,god denies restraining grace1 from whence corrupt nature takes occasion to break forth1 it is conversant about sin occasionally1 not effectually2 as when the banks1 or flood-gates1 that keep the waters within their due bounds1 are broken down1 by the owner thereof1 who does not think fit to repair them1 the waters will1 according to the course of nature1 overflow the country2 or if the hedge1 or inclosure1 that secures the standing corn1 be taken away1 the beasts1 by a propensity of nature1 will tread it down1 and devour it2 so if that which would have a tendency to restrain1 or prevent sin1 be taken away1 it will be committed2 and the providence of ,god may do this1 either in a way of sovereignty1 or as a punishment for former sins committed1 without being charged as the author of sin4 ,it is not the same1 in this case1 as when men do not prevent sin in others1 when it is in their power to do it1 since they are under an obligation hereunto3 ,but ,god is under no obligation to extend this privilege unto sinful men2 and sometimes he suffers that wrath1 which he will not restrain1 to break forth as having a design1 some way or other1 to glorify himself thereby2 as the ,psalmist says1 ,surely1 the wrath of man shall praise thee2 the remainder of wrath thou shalt restrain1 ,psal4 lxxvi4 #aj4 #c4 ,the providence of ,god may be said to be concerned about sin1 in over-ruling it for his own glory1 and his people's good3 ,in the former instances1 it discovers itself1 before the sin was committed2 but1 in this1 it is consequent thereunto4 ,this is a wonderful instance of his wisdom1 in that1 since the sinner obstinately resolves to rebel against him1 this shall not tend to lessen1 but to illustrate some of his perfections3 ,thus he over-ruled the wicked action of ,joseph's brethren1 in their selling him into ,egypt1 to preserve their lives1 in the time of famine2 accordingly he says1 ,god has sent me before you to preserve life1 ,gen4 xlv4 #e4 ,and the vilest action that ever was committed in the world1 namely1 the crucifying the ,lord of glory1 was over-ruled1 for the saving his people from their sins2 and sometimes we read of ,god's punishing the obstinacy and rebellion of men1 by giving courage and success to their enemies against them3 ,thus ,nebuchadnezzar's success in arms against the ,jews1 was ordered by the providence of ,god1 to punish their idolatry2 first1 by carrying the greatest part of them captive1 and then1 when pursuing those who contrary to ,god's order1 fled into ,egypt1 by destroying or carrying them captive likewise2 and1 in doing this1 he is called ,god's servant1 ,jer4 xliii4 #aj4 not as though he had any religious regard to the honour and command of ,god herein2 but his design was only to enlarge his dominions1 by depriving others of their natural rights2 yet ,god over-ruled this1 for the setting forth the glory of his vindictive justice1 against a sinful people4 ,and ,cyrus1 on the other hand1 was raised up to be ,israel's deliverer from captivity4 ,his success in war1 which ,god designed should be subservient thereunto1 is styled1 ,his girding him1 ,isa4 xlv4 #a1 #e4 and ,god promises1 that he would loose the loins of kings1 to open before him the two leaved gates3 ,and all this was done with a design that he should give liberty to his people2 though ,cyrus had no more religion1 nor real regard to the interest of ,god in the world1 than other kings1 who design little else but the satisfying their own ambition2 for it is expressly said1 ,thou hast not known me4 ,god did not approve of that corruption1 which might give the first occasion to the war1 or that injustice that might appear in it3 but1 notwithstanding1 he over-ruled it1 to answer the ends of his own glory4 ,in considering the over-ruling providence of ,god1 in order to the bringing about the ends designed1 let it be farther observed2 that there are some things which seem to have a more direct tendency thereunto1 agreeably to the nature of those second causes1 which he makes use of1 whereby he gives us occasion to expect the event that will ensue3 and1 on the other hand1 he sometimes brings about some great and valuable ends by those means1 which at first view1 have no apparent tendency thereunto2 but they are over-ruled without1 or contrary to the design of second causes1 wherein the admirable wisdom of providence discovers itself4 ,thus those things1 which1 in all appearance1 seem to threaten our ruin1 are ordered to subserve our future happiness1 though1 at present1 altogether unexpected4 ,when there was such a dark gloom cast on the world1 by the first entrance of sin into it1 who would have thought that this should be over-ruled by providence1 to give occasion to the display of those divine perfections1 which are glorified in the work of our redemption8 ,i do not1 indeed1 like the expression of an ancient writer1 who calls it1 ,happy sin6 that gave occasion to man's salvation2 but ,i would rather say1 ,how admirable was the providence of ,god1 which over-ruled the vilest action to answer so great an end1 and brought so much good out of that1 which1 in itself1 was so great an evil6 ,we might here give some particular instances of the dispensations of providence1 by which ,god brings good out of evil1 in considering those lengths which he hath suffered some men to run in sin1 whom he designed1 notwithstanding1 effectually to call and save2 of which the apostle ,paul was a very remarkable instance1 who considers this as an expedient1 whereby ,god designed to shew forth all long-suffering as a pattern to them1 that should hereafter believe on ,christ to life eternal2 and that men might take encouragement1 from hence1 to conclude1 that ,christ came into the world to save the chief of sinners1 #a ,tim4 i4 #ae1 #af4 ,and the injurious treatment which ,god's people have met with from their enemies1 has sometimes been over-ruled for their good4 ,thus ,ishmael's mocking1 or1 as the apostle calls it1 persecuting ,isaac2 and1 as is more than probable1 not only reproaching him1 but the religion which he professed1 was over-ruled1 by providence1 for ,isaac's good1 when ,ishmael was separated from him1 which set him out of danger of being led aside by his bad example1 as well as delivered him from that uneasiness1 which his opposition to him would have occasioned3 and it was most agreeable to his future circumstances1 whom ,god designed not only to be the heir of the family1 but the propagator of religion in it4 ,again1 ,pharaoh's cruelty1 and the methods used to prevent the increasing of the children of ,israel in ,egypt1 was over-ruled by the providence of ,god1 so that they seemed1 after this1 to be the more immediate care thereof2 and it is more particularly remarked in scripture1 as an instance of the kind hand of providence towards them1 that the more the ,egyptians afflicted them1 the more they multiplied1 and grew1 ,exod4 i4 #ab4 ,again1 the inhuman and barbarous cruelty of ,simeon and ,levi1 in slaying the ,shechemites1 ,gen4 xxxiv4 #be4 brought on them a curse2 and accordingly their father pronounced it1 and tells them1 that ,god would divide them in ,jacob1 and scatter them in ,israel1 ,gen4 xlix4 #g4 which1 in particular1 had its accomplishment in ,levi's having no distinct inheritance1 except those cities that were appointed to them1 out of every tribe2 but this dividing and scattering them throughout the whole country1 was over-ruled by the providence of ,god1 for the good of his people in general2 so that this tribe1 which ,god had ordained1 to teach ,jacob his judgments1 and ,israel his law1 ,deut4 xxxiii4 #aj4 might1 through the nearness of their habitation1 be conveniently situated among them to answer that end4 ,we might farther observe1 that ,saul's unreasonable jealousy and fury1 with which he persecuted ,david1 was over-ruled1 by providence1 for his good2 as1 in his exile1 he had a greater degree of communion with ,god1 than at other times1 and1 as is more than probable1 was inspired to pen the greater number of his ,psalms1 and was1 as it were1 trained up for the crown in this school of affliction1 and so1 more fitted to govern ,israel1 when ,god designed to put it on his head4 ,to this let me add one instance more1 and that is1 ,god's suffering the persecuting rage of the ,jews to vent itself against the apostles1 when the gospel was first preached by them1 which was over-ruled by providence for their scattering1 and this for the farther spread thereof1 wherever they came2 and the apostle ,paul observes1 that his bonds in ,christ were not only manifest in all the palace2 and in all other places1 but they were made conducive to the furtherance of the gospel1 ,phil4 i4 #ab1 #ac4 ,and as for that contention that was between him and ,barnabas1 at another time1 in which each of them shewed that they were but men1 subject to like passions and infirmities with others1 this seems to have been occasioned by a small and inconsiderable circumstance1 yet it rose to such a height1 that they departed one from the other1 ,acts xv4 #cf-dj4 ,each seemed to be over-much tenacious of his own humour2 but providence suffered the corruption of these excellent men to discover itself1 and their separation to ensue1 that by this means1 their ministry might be rendered more extensive1 and double service be done to the interest of ,christ in different parts of the world4 ,we might descend to instances of later date1 and consider how ,god suffered the church of ,rome to arrive to the greatest pitch of ignorance1 superstition1 and idolatry2 and wholly to forsake the faith of the gospel1 so as to establish the doctrine of merit1 and human satisfactions2 and its leaders to be so profanely absurd1 as to expose pardons and indulgencies to public sale2 this1 providence was over-ruled1 for the bringing about the glorious ,reformation in ,germany4 ,and if it be added1 that pride1 lust1 and covetousness1 paved the way for it here in ,england2 this is no blemish to the ,reformation1 as the ,papists pretend1 but a display of the over-ruling providence of ,god1 that brought it about by this means4 ,i might enlarge on this subject1 in considering the providence of ,god as bringing about wonderful and unexpected changes in the civil affairs of kingdoms and nations1 remarkably bringing down some who made the greatest figure in the world1 and putting a glory on others raised up out of their ruins2 and how all political affairs have been rendered subservient to answer the ends of the divine glory1 with respect to the church in the world1 and the deliverances which ,god has wrought in various ages for it1 when it was1 in all appearance1 upon the brink of ruin1 of which we have not only many instances in scripture1 but almost every age of the world has given us undeniable proofs of this matter4 ,we might also consider the methods which ,god has often taken in bringing about his people's deliverance1 when1 to the eye of reason1 it seemed almost impossible1 and that1 either by dispiriting their enemies1 or removing them out of the way1 as the ,psalmist expresses himself1 ,the stout-hearted are spoiled2 they have slept their sleep1 and none of the men of might have found their hands1 ,psal4 lxxvi4 #e4 or else by finding them some other work to do for their own safety and defence4 ,thus when ,saul was pursuing ,david1 in the wilderness of ,maon1 and had compassed him1 and his men round about to take them1 there came a messenger to him1 saying1 ,haste thee and come1 for the ,philistines have invaded the land1 #a ,sam4 xxiii4 #bf1 #bg4 ,and sometimes he softens their spirits1 by a secret and immediate touch of providence working a change in their natural temper and disposition4 ,thus he provided for ,jacob's escape from that death that was designed by his brother ,esau4 ,and if ,god intends that they shall fall by the hand of their persecutors1 he gives them courage and resolution1 together with the exercise of all those graces1 which are necessary to support them under1 and carry them through the difficulties that they are to undergo4 ,but these things are so largely insisted on1 by those who have written professedly on the doctrine of providence1#ci that more need not be added on this subject4 ,i shall therefore only consider an objection1 or two1 that is generally brought against it1 by those who pretend to acknowlege that there is a ,god1 but deny his providence4 ,object4 #a4 ,it is objected against the concern of the providence of ,god1 with respect to the smallest things in this world1 that they are unworthy of his notice1 below his care1 and therefore not the objects thereof4 ,answ4 ,if it was not unbecoming his power1 to bring the smallest things into being1 or to preserve them from sinking into nothing1 then they cannot be excluded from being the objects of his providence4 ,if we consider the whole frame of nature2 it cannot be denied1 but that some things have a tendency to answer the general design of providence1 in a more evident degree than others1 and there are many things1 the use whereof cannot be particularly assigned by us1 otherwise than as they contain a small part of the frame of nature4 ,but to say1 that any part thereof is altogether useless1 or excluded from being the object of providence1 is a reflection on ,god1 as the ,god of nature4 ,and therefore we must conclude1 that all things are some way or other1 subject to his providence2 and that this is so far from being a dishonour to him1 that it redounds to his glory4 ,object4 #b4 ,it is farther objected1 by those who are disposed to cavil at1 and find fault with the divine dispensations2 that they are not just and equal1 because we oftentimes see the righteous afflicted1 and the wicked prosper in the world2 which is to reproach1 if not wholly to deny the doctrine of providence4 ,this is not only done by wicked men1 but believers themselves have sometimes been under a temptation1 through the prevalency of corrupt nature1 to bring their objections against the equity of providence4 ,thus the ,psalmist says2 ,but as for me1 my feet were almost gone2 my steps had well nigh slipt4 ,for ,i was envious at the foolish1 when ,i saw the prosperity of the wicked4 ,for there are no bands in their death3 but their strength is firm4 ,they are not in trouble as other men2 neither are they plagued like other men1 ,psal4 lxxiii4 #b-e4 ,these are the ungodly1 who prosper in the world2 they increase in riches3 ,but as for himself1 he says1 ,verily1 ,i have cleansed my heart in vain1 and washed my hands in innocency2 for all the day long have ,i been plagued and chastened every morning1 ver4 #ab-ad4 and the prophet ,jeremiah1 when pleading with ,god concerning his judgments1 though he owns1 in general1 that he was righteous1 yet says he1 ,wherefore doth the way of the wicked prosper8 ,wherefore are all they happy that deal very treacherously8 ,thou hast planted them1 yea1 they have taken root2 they grow1 yea1 they bring forth fruit2 thou art near in their mouth1 and far from their reins1 ,jer4 xii4 #a1 #b4 ,he could hardly reconcile the general idea which he had of ,god's justice1 with the seeming inequality of the dispensations of his providence2 so the prophet ,habakkuk1 though he owns that ,god was of purer eyes than to behold evil1 and that he cannot look upon iniquity1 yet he seems to complain in the following words1 ,wherefore lookest thou upon them that deal treacherously1 and holdest thy tongue1 when the wicked devoureth the man that is more righteous than he8 ,hab4 i4 #ac4 ,and ,job seems to speak very unbecomingly1 when he says1 ,is it good unto thee that thou shouldest oppress8 that thou shouldest despise the work of thine hands8 and shine upon the counsel of the wicked8 ,job4 x4 #c4 ,so that1 as the wicked boldly deny a providence1 or1 at least1 reproach it2 others1 of a far better character1 have1 through the prevalency of their unbelief1 seemed to detract from the glory thereof4 ,answ4 ,to this it may be replied1 in general1 in the apostle's words1 ,nay but1 ,o man1 who art thou1 that repliest against ,god8 ,rom4 ix4 #bj4 ,is there no deference to be paid to his sovereignty1 who has a right to do what he will with his own8 ,is his justice to be impeached1 and tryed at our bar8 ,or his wisdom to be measured by our short-sighted discerning of things1 who cannot see the end from the beginning of his dispensations8 ,it is true1 good men have been sometimes tempted to question the equity of the distributions of providence1 as in the instances but now mentioned2 unless we suppose1 that the prophets ,habakkuk1 ,jeremiah1 and ,job1 rather speak the sense of the world1 than their own sentiments of things1 and desire that ,god would clear up some dark providences1 that wicked men might not bring their objections against them2 but it may be doubted1 whether this be the sense of those scriptures or no4 ,and as for the ,psalmist1 in the other scripture1 it is plain1 that he expresses the weakness of his own faith1 which was sometimes almost overset2 but1 at other times1 ,god condescends to resolve his doubts1 and bring him into a better frame1 as appears by some following verses4 ,but1 that we may give a more particular reply to this objection1 let it be considered1 #a4 ,that the unequal distribution of things is so far from being a disparagement to any government1 that it eminently sets forth the beauty1 wisdom1 and excellency thereof1 and is1 in some respects necessary4 ,as it is not fit that every subject should be advanced to the same honour1 or that the favour of a prince should be dispensed alike to all2 so it sets forth the beauty of providence1 as ,god is the ,governor of the world1 that some should more eminently appear to be the objects of his favour than others4 #b4 ,the wicked1 whose condition is supposed1 by those who bring this objection1 to be more happy than that of the righteous1 will not appear1 if things were duly weighed1 to be so happy1 as they are pretended to be1 if we consider the evils that they are exposed to at present1 some of which are the immediate result and consequence of sin1 whereby they are1 as it were1 tortured and distracted with contrary lusts and passions1 which militate against the dictates of human nature1 and render the pleasures of sin less desirable in themselves3 ,but1 when we consider those tormenting reflections1 which they sometimes have1 after the commission thereof1 these are altogether inconsistent with peace or happiness1 much more if we consider the end thereof1 as it leads to everlasting destruction3 thus it is said1 ,even in laughter the heart is sorrowful2 and the end of that mirth is heaviness4 ,the backslider in heart shall be filled with his own ways1 ,prov4 xiv4 #ac1 #ad4 ,therefore1 the good man would not change conditions with him1 how destitute soever he may be of those riches1 honours1 or sensual pleasures1 which the other reckons his portion2 ,a little that a righteous man hath1 is better than the riches of many wicked1 ,psal4 xxxvii4 #bf4 #c4 ,as for the good man1 who is supposed to be in an afflicted condition in this life1 we are not1 from thence1 to conclude him1 in all respects1 unhappy1 for we are to judge of his state by the end thereof4 ,he that looks upon ,lazarus1 as full of sores1 and destitute of many of the conveniences of life1 may reckon him unhappy at present1 when compared with the condition of the rich man1 who is represented in the parable1 as clothed with purple and fine linen1 and faring sumptuously every day3 but if we consider him1 when leaving the world1 as carried by angels1 into ,abraham's bosom1 and the other plunged into an abyss of misery2 no one will see reason to charge the providence of ,god with any neglect of him1 or conclude him to be really miserable1 because of his condition in this present life4 ,moreover1 if we consider the righteous in his most disadvantageous circumstances1 as to what respects his outward condition2 we must1 notwithstanding1 regard him1 as an object of divine love1 and made partaker of those graces1 and inward comforts1 which are more than a balance for all his outward troubles2 and therefore we may say of him1 as the apostle does of himself1 though he be unknown1 that is obscure1 and1 as it were1 disowned by the world1 yet he is well known1 that is1 approved and beloved of ,god2 does he live an afflicted and dying life8 yet he has a better life1 that is maintained by him3 ,is he chastened8 yet he is not killed3 ,is he sorrowful8 yet he always rejoiceth3 ,is he poor8 yet he maketh many rich2 has he nothing1 as to outward things8 yet he possesseth all things1 as he is an heir of eternal life1 #b ,cor4 vi4 #i1 #aj4 ,footnote #cg3 ,it was denied1 indeed1 by the ,epicureans1 who were detested by the better sort of heathen1 and reckoned the ,libertines of the respective ages1 in which they lived2 and1 though they may occasionally speak of a ,god1 yet were deemed no better than ,atheists4 ,diogenes ,laertius ,vid4 in ,vit4 ,epicuri1 ,lib4 ,x4 in the close of the life of ,epicurus1 gives a brief account of his sentiments about religion1 which he lays down in several short ,aphorisms2 the first of which begins with this memorable passage1 1 ,quod beatum immortale est neque ipsum negotia habet1 neque alii prbet2 which expression some of the wiser heathen have taken just offence at4 ,and accordingly ,cicero1 ,vid4 ejusd4 ,lib4 ,i4 ,de ,nat4 ,deor4 referring to this passage1 says1 that whatever veneration ,epicurus pretended to have for the gods1 yet he was no better than an ,atheist1 and brought a god into his philosophy1 that he might not fall under the displeasure of the senate at ,athens3 thus he says1 ,novi ego ,epicureos omnia ,sigilla venerantes2 quanquam video nonnullis videri ,epicurum1 ne in offensionem ,atheniensium caderet1 verbis reliquisse ,deos1 resustulisse3 ,and ,lactantius observes the same thing concerning him1 and describes him as a deceiver and a hypocrite1 ,hic vero si aliud sensit1 aliud locutus est2 quid aliud appellandus est1 quam deceptor1 bilinguis1 malus1 propterea stultus8 ,vid4 ,lactant4 de ,ira ,dei1 ,cap4 #d4 ,and as for the ,poets1 it was only the most vain among them1 who gave countenance to immorality1 and endeavoured to debauch the age in which they lived1 that gave out this notion2 and1 in our age1 this seems to be one of the first principles of ,deism4 ,footnote #ch3 ,vide ante4 ,vol4 ,i4 p4 #ecb1 in note4 ,footnote #ci3 ,see ,charnock1 ,flavell1 ,dr4 ,collings1 on ,providence4 ,quest4 ,,xix4 ,,quest4 ,,xix4 ,what is ,god's providence towards the angels8 ,,answ4 ,god1 by his providence1 permitted some of the angels1 wilfully and irrecoverably1 to fall into sin and damnation1 limiting and ordering that1 and all their sins to his own glory1 and established the rest in holiness and happiness2 employing them all at his pleasure1 in the administration of his power1 mercy1 and justice4 ,it was observed1 in a foregoing answer1 that ,god created all the angels holy2 but1 in this1 some of them are described as fallen1 while the rest retained their first integrity4 ,and the providence of ,god is considered1 as conversant about this matter1 in different respects4 ,accordingly it is said1 ,i4 ,that ,god1 by his providence1 permitted some of the angels to fall4 ,this appears1 by the event1 because there are some wicked and impure spirits1 sunk down into the depths of misery1 from that state in which they were created1 as the consequence of their rebellion against ,god4 ,and inasmuch as it is observed1 that it was only a part of the angels that fell1 we may infer from thence2 that the dispensation of providence1 towards the angels1 was different from that which mankind was subject to1 when first created1 in that one of them was not constituted the head and representative of the rest1 in whom they were all to stand or fall2 but the happiness or misery of every one of them was to be the result of his own personal conduct4 ,as their persisting in obedience to ,god was necessary to their establishment in holiness and happiness1 so the least instance of rebellion against him1 would bring inevitable ruin1 upon them4 ,now that which is observed concerning a part of them1 is1 that they fell into sin and damnation3 thus the apostle says1 in #b ,pet4 ii4 #d4 ,god spared not the angels that sinned1 but cast them down to hell4 ,their sin1 or fall1 was wilful2 they commenced an open war against their ,creator4 ,herein that enmity to ,god1 and goodness1 took its first rise1 which has1 ever since1 been expressed by them1 in various instances4 ,their sin appears to have been wilful1 inasmuch as it was committed against the greatest degree of light1 for all the angels are described as excelling in knowledge2 and that subtility1 which is knowledge abused1 and depraved with sin1 that discovers itself in the fallen angels1 argues1 that their knowledge1 before they fell1 was very great1 and therefore their rebellion was aggravated in proportion thereunto4 ,moreover1 they sinned without a tempter1 especially those who first took up arms against ,god4 ,whether others1 by their instigation1 might not be induced to sin1 we know not#dj3 ,but this is certain1 that this rebellion was begun without a tempter2 for there were no fallen creatures to present a temptation1 nor any corruption in their natures that internally drew them aside from ,god2 and therefore their sin might well be styled wilful4 ,and it may be observed1 that the consequence hereof was their irrecoverable ruin4 ,this respects the event of their fall2 or that ,god designed1 for ever1 to leave them in that sinful and miserable state into which they hereby brought themselves4 ,he might1 indeed1 have recovered them1 as well as sinful man1 had he pleased2 but he has provided no mediator1 no surety1 to give satisfaction for them4 ,the blessed ,jesus is expressly said1 not to have taken their nature upon him1 thereby to signify that their condition was irretrievable1 and their misery to be eternal4 ,now it is farther observed1 that the providence of ,god was conversant about their sin and fall1 in the same sense in which as it has been before observed1 it is conversant about sin in general2 which is consistent with his holiness1 as well as other perfections1 namely1 in permitting1 limiting1 and ordering it1 and all their other sins1 to his own glory4 #a4 ,he permitted it4 ,to permit1 is not to prevent a sin2 and to say that ,god did not prevent their fall1 is to assert a truth which none ever denied1 or thought necessary to be proved4 #b4 ,it is farther observed1 that the providence of ,god sets bounds and limits to their sin2 as it does to the waves of the sea1 when he says1 ,hitherto shall ye go1 and no farther4 ,how destructive to mankind would the malice of fallen angels be1 were it not restrained8 ,what would not ,satan attempt against us1 had he an unlimited power8 ,we have a remarkable instance of this in the case of ,job4 ,satan first accused him as a time-serving hypocrite2 a mercenary professor1 one that did not fear ,god for nought1 in chap4 i1 #i4 and how desirous was he that providence would give him up to his will1 and take away the hedge of its safe protection8 ,but ,god would not do this2 nevertheless1 so far as ,satan was suffered1 he poured in a confluence of evils upon him1 but could proceed no farther4 ,first1 he was suffered to plunder him of his substance1 and take away his children1 by a violent death2 but was so restrained1 that1 upon himself1 he was not to put forth his hand1 in ver4 #ab4 ,afterwards1 he was permitted to touch his person2 and then we read of his smiting him with sore boils1 from the sole of his foot unto his crown1 in chap4 ii4 #g4 ,but yet he was not suffered to take away his life4 ,and1 after this the devil's malice still growing stronger against him1 he endeavours to weaken his faith1 to drive him into despair1 and to rob him of that inward peace1 which might have given some allay to his other troubles2 but yet he is not suffered to destroy his graces1 or hurry him into a total apostacy from ,god4 ,what would not fallen angels attempt against mankind1 were not their sin limited by the providence of ,god6 #c4 ,god's providence ordered1 or over-ruled1 the fall of angels1 and all other sins consequent hereupon1 to his own glory4 ,their power1 indeed1 is great1 though limited1 as appears by the innumerable instances of those who have been not only tempted1 but overthrown1 and ruined by them4 ,it may truly be said of them1 that they have cast down many wounded2 yea many strong men have been slain by them4 ,nevertheless1 ,god over-rules this for his own glory2 for from hence he takes occasion to try his people's graces1 to give them an humbling sense of the corruption of their nature1 and of their inability1 to stand in the hour of temptation1 without his immediate assistance1 and puts them upon imploring help from him1 with great importunity2 as the apostle ,paul did1 #b ,cor4 xii4 #g-i4 when the messenger of ,satan was suffered to buffet him1 and ,god took occasion1 at the same time1 to display that grace1 which was sufficient for him1 and that strength1 that was made perfect in weakness1 and1 in the end1 to bruise ,satan under his feet1 and to make him more than a conqueror over him4 ,having thus considered some of the angels1 as sinning and falling1 it might farther be enquired2 whether these all fell at once8 ,and here ,i cannot but take notice of a very absurd and groundless conjecture of some of the fathers1 and others1 who of late1 have been too much inclined to give into it1 namely1 that though some of them sinned from the beginning1 and these were the occasion of the sin of our first parents1 as all allow2 yet1 after this1 others1 who were appointed to minister to men1 were unfaithful in the discharge of their office1 and became partners with them in sin2 accordingly they understand that scripture1 in which it is said1 ,the sons of ,god saw the daughters of men1 that they were fair2 and they took them wives of all which they chose1 ,gen4 vi4 #b4 as though it were meant of angels2#da whereas nothing is intended thereby but some of the posterity of ,seth1 who were1 before this1 professors of the true religion4 ,there are1 indeed1 some1 of late1 who have given into this notion1 and strain the sense of that text1 in ,jude1 ver4 #f1 #g4 in which it is said1 that the angels1 which kept not their first estate1 c4 even as ,sodom and ,gomorrah1 giving themselves over to fornication1 are set forth1 for an example1 suffering the vengeance of eternal fire2 the meaning of which they suppose to be this2 that1 even as the ,sodomites were guilty of fornication1 and were destroyed1 by fire from heaven1 for it1 so some of the angels were sent down to hell for the same sin3 ,but it is plain the apostle does not here compare the angels and the ,sodomites together1 as guilty of the same kind of sin1 but as both are condemned to suffer the vengeance of eternal fire1 and are set forth as warnings to presumptuous sinners4 ,therefore nothing more need be added under this head2 it is enough to say1 that this opinion is contrary to the spirituality of the nature of angels2 though there are some ancient writers1 who1 to give countenance thereunto1 have supposed that the angelic spirits were either united to some bodies1 or that they assumed them for this purpose2 but this is equally absurd1 and without any countenance from scripture4 ,thus concerning the providence of ,god1 as exercised towards the angels that fell4 ,we proceed1 ,,ii4 ,to consider providence1 as conversant about the rest of the angels1 who retained their integrity4 ,concerning these it is said1 #a4 ,that ,god established them in holiness and happiness4 ,these two privileges are always connected together4 ,it is not said1 that they were brought into such a state1 or1 like man1 recovered out of a fallen state1 for they are considered1 as sinless1 or holy angels2 nor is it supposed their holiness was increased1 since that would be inconsistent with its having been perfect before3 ,that privilege therefore1 which providence conferred on them1 was the confirming1 or establishing them in that state1 in which they were created2 which bears some resemblance to that privilege1 which man would have enjoyed1 had he retained his integrity1 as he would not only have continued to be holy and happy1 so long as he remained innocent2 but he would have been so confirmed in it1 that his fall would have been prevented3 ,but of this1 more in its proper place4 ,the angels1 ,i say1 had something like this1 which we call the grace of confirmation4 ,some have enquired whether this was the result of their yielding perfect obedience for a time1 while remaining in a state of probation1 pursuant to some covenant1 not much unlike that which ,god made with innocent man2 and whether this privilege was the consequence of their fulfilling the condition thereof4 ,but this is to enter too far into things out of our reach2 nor is it much for our edification to determine it1 though some have asserted1 without proving it1 while others have supposed them to have been confirmed1 when first created1 and that herein there was an instance of discriminating grace among the angels2 so that they1 who fell1 were left to the mutability of their wills1 whereas they1 who stood1 had1 at the same time1 the grace of confirmation4 ,i might here have been more particular1 in considering what this privilege imports1 and how it renders the fall of those who are confirmed impossible1 and therefore it is a very considerable addition to their happiness3 ,but since we shall have occasion to speak of the grace of confirmation1 which man was given to expect in the first covenant under a following answer1 and the privileges that would have attended it1 had he stood1 we shall add no more on that subject in this place2 but proceed to prove1 that the angels are established and confirmed in holiness and happiness4 ,this may1 in some measure1 be argued1 from their being called elect angels1 #a4 ,tim4 v4 #ba4 ,if election1 when applied to men1 imports the purpose of ,god1 to confer everlasting blessedness on those who are the objects thereof1 and so not only implies that they shall be saved1 but that their salvation shall be eternal2 why may it not1 when applied to angels1 infer the eternity of their holiness and happiness1 and consequently their being established therein8 ,again1 this may be also argued1 from their coming with ,christ1 when he shall appear to judge the world2 and the joining the saints and angels together in one assembly in heaven3 therefore1 if the happiness of the one be eternal1 that of the other must be so likewise4 ,it is also said1 expressly of the angels1 that they always behold the face of ,god4 ,and1 when we read of the destruction of the church's enemies1 the angels are represented as observers of ,god's righteous judgments2 and then it is added1 that the punishment inflicted on those1 who shall drink of the wine of the wrath of ,god1 shall be eternal1 and this eternal punishment will be in the presence of the holy angels1 ,rev4 xiv4 #aj1 #aa4 ,if therefore the duration of the holiness and happiness of the angels1 be equal to that of the misery of ,god's implacable enemies1 as both are said to be eternal1 this evidently proves that the angels are established in holiness and happiness4 #b4 ,it is farther observed1 that ,god employs all the angels1 at his pleasure1 in the administration of his power1 mercy1 and justice4 ,this leads us to speak concerning the ministry of angels1 which is either extraordinary1 or ordinary4 ,most of the instances which we have thereof1 especially in the ,old ,testament1 were performed in an extraordinary manner1 and sometimes attended with their appearance in a human form1 assumed for that purpose3 ,this may be briefly considered2 and then we shall enquire1 whether1 though their ministry be not visible1 or attended with those circumstances1 as it formerly was1 there are not some other instances1 in which the providence of ,god now employs them for the good of his church4 ,as to the former of these1 we read that ,god has sometimes sent them to supply his servants with necessary food1 when destitute thereof1 and there was no ordinary way for their procuring it3 ,thus an angel brought a cake1 and a cruse of water1 to ,elijah1 when he was on his journey to ,horeb1 the mount of ,god1 #a4 ,kings xix4 #e-h4 ,and when ,abraham's servant was travelling to ,mesopotamia1 to bring a wife from thence for ,isaac1 ,abraham tells him1 that ,god would send his angel before him1 ,gen4 xxi4 #g4 and so make his journey prosperous4 ,again1 the angels have sometimes been sent to defend ,god's people1 and to assure them of safety1 when exposed to danger3 ,thus1 when ,jacob was returning from ,laban to his own country1 and was apprehensive of the danger that he was exposed to1 from the resentment of his brother ,esau1 it is said1 that the angels of ,god met him2 and1 when he saw them1 he said1 ,this is ,god's host1 ,gen4 xxxii4 #a1 #b4 ,and when the prophet ,elijah was encompassed about by the ,syrian army1 sent on purpose to take him1 he was defended by an host of angels appearing under the emblem of horses and chariots of fire round about him1 #b ,kings vi4 #ae-ag4 ,others1 when persecuted1 and1 as it were1 delivered over to death1 have been preserved1 by the ministry of angels1 as ,daniel was1 when cast into the lion's den1 ,dan4 vi4 #bb4 ,others have been released from their chains1 and the prison doors opened by them2 as ,peter1 and the rest of the apostles were1 ,acts xii4 #ag4 compared with chap4 v4 #ai4 ,again1 sometimes they have been employed to deliver messages1 and give the prophets an extraordinary intimation of future events2 as the angel ,gabriel did to ,daniel1 ,dan4 viii4 #af4 ,and an angel was sent to ,zacharias1 to foretel the birth of his son1 ,john the ,baptist1 ,luke i4 #ac4 ,moreover1 the angels of ,god have sometimes been employed to give a check to his enemies1 when they have attempted any thing against his church3 ,thus the angel met ,balaam in the way1 when he was riding to seek inchantments against ,israel1 his way being perverse before ,god1 ,numb4 xxii4 #cb4 ,and another angel was sent1 as a minister of ,god's justice1 in bringing the pestilence on ,israel1 for ,david's numbering the people1 who appeared with his hand stretched out upon ,jerusalem to destroy it1 #b ,sam4 xxiv4 #af4 and afterwards withdrew his hand1 when ,god told him1 ,it is enough1 and that it repented him of the evil4 ,and to this we may add1 that the angels shall be employed1 at last1 in gathering together the elect1 from the four winds1 that they may appear before ,christ's tribunal4 ,these1 and many other instances to the like purpose1 are mentioned1 in scripture1 to set forth the extraordinary ministry of angels4 ,there are also other instances1 in which1 though miracles are ceased1 the angels are employed to perform some works in the hand of providence for ,god's people3 ,thus there are some promises1 which seem to be applied to the church in all ages1 of blessings1 which should be conferred by their ministry2 as when it is said1 ,he shall give his angels charge over thee1 to keep thee in all thy ways2 they shall bear thee up in their hands1 lest thou dash thy foot against a stone1 ,psal4 xci4 #aa1 #ab4 which scripture1 though it may have a particular reference to their ministry to our ,saviour1 yet it seems to be applicable also to his people2 and that promise1 ,the angel of the ,lord encampeth round about them that fear him1 and delivereth them1 ,psal4 xxxiv4 #g4 is applicable to them in all ages1 as well as that in which it is said1 concerning the ministry of angels to infants1 that in heaven their angels do always behold the face of my ,father1 which is in heaven1 ,matt4 xviii4 #aj4 ,moreover1 the ministry of angels to dying saints1 who are1 according to what our ,saviour says in the parable1 carried1 by them1 into ,abraham's bosom1 ,luke xvi4 #bb4 is universally true of all saints4 ,and it is expressly said1 with a peculiar application to the gospel-dispensation1 that the angels are all ministring spirits sent forth to minister for them who shall be heirs of salvation1 ,heb4 i4 #ad4 so that though their ministry1 as to many circumstances thereof1 differ from what it was of old1 there being nothing miraculous now attending it1 as formerly there was2 yet it remains an undoubted truth1 that they are1 and have been1 in all ages1 made use of1 by the providence of ,god1 in the administration of his power1 mercy1 and justice4 ,i shall conclude this head with a few cautions relating to this matter1 as this doctrine is not to be laid down without certain restrictions1 or limitations2 therefore1 #a4 ,we must take heed1 notwithstanding what has been said concerning the ministry of angels1 that we don't take occasion hereby to set aside the immediate influence1 or concern of the providence of ,god1 for his church2 for whatever may be ascribed to angels1 as second causes1 our principal regard must be to him1 whose ministers they are2 neither are we to entertain the least thought1 as though ,god had committed the government of the world1 or the church1 to them2 which the apostle expressly denies1 when he says1 ,unto the angels hath he not put in subjection the world to come1 ,heb4 ii4 #e4 therefore1 #b4 ,the praise and glory of all their ministry is not to be ascribed to them1 but to him1 who makes use of them2 nor are we to pretend1 at all times1 to determine1 that this or that particular dispensation of providence is by the immediate hand of ,god1 and another by the ministry of angels2 since it is enough for us to say1 that1 though ,god does not need their assistance1 yet he sometimes sets forth the sovereignty of his providence1 and evinces his right to employ all his creatures at his pleasure1 as well as gives an additional instance of his care of his churches1 by employing them in extraordinary services for their good2 though we cannot1 at all times1 distinguish between what is done by the immediate hand of ,god1 and other things performed by their ministry4 #c4 ,whatever we assert1 concerning the ministry of angels1 we must take heed that we do not regard them as objects of divine worship1 or exercise that dependence on1 or give that glory to them1 which is due to ,god alone4 ,nor are we to suppose1 that ,god employs them in those works that are the effects of his supernatural or almighty power1 in which he deals with the hearts of his people1 in a way more immediately conducive to their conversion and salvation4 ,footnote #dj3 ,some think1 that those expressions1 which we find in scripture1 that speak of the devil1 and his angels1 and the prince of devils1 import as much2 but this we pretend not to determine4 ,footnote #da3 ,this was the opinion of most if the fathers1 in the three first centuries of the church1 namely1 ,justin ,martyr1 ,origen1 ,tertullian1 ,clemens1 ,alexandrinus1 ,lactantius1 ,irenus1 ,cyprian1 and others4 ,some of them appeared to have taken the hint thereof from some ,,ms4 of the ,,lxx translation1 which rendered the words in ,gen4 vi4 #b4 instead of the sons of ,god1 the angels saw the daughters of men1 c4 ,this translation being used by them1 instead of the ,hebrew text1 which they did not well understand2 though others took it from a spurious and fabulous writing1 which they had in their hands1 called ,enoch1 or1 the prophecy of ,enoch1 or rather1 ,liber1 1 de ,egregoris1 a barbarous ,greek word1 used to signify angels1 and taken from the character given them of watchers1 in ,daniel4 ,of this book1 we have some fragments now remaining1 in which there is such a ridiculous and fabulous account of this matter1 as very much1 herein exceeds the apocryphal history of ,tobit4 ,it gives an account of a conspiracy among the angels1 relating to this matter2 the manner of their entering into it1 their names1 the year of the world1 and place in which this wickedness was committed1 and other things1 that are unworthy of a grave historian2 and1 the reckoning it among those writings1 that are supposed to have a divine sanction1 is little other than profaneness and blasphemy4 ,some of the fathers1 who refer to this book1 pretend it to be no other than apocryphal1 and1 had they counted it otherwise1 all would have reckoned it a burlesque upon scripture2 therefore ,origen1 who1 on other occasions1 seems to pay too great a deference to it1 when ,celsus takes notice of it1 as containing a banter on the ,christian religion1 he is1 on that occasion1 obliged to reply to him1 that book was not in great reputation in the church1 ,vid4 ,orig4 contra ,celsum1 ,lib4 ,v4 ,and ,jerom reckons it among the apocryphal writings1 ,vid4 ,hieronym4 in ,catal4 ,script4 ,eccles4 cap4 #d4 ,and ,augustin calls it not only apocryphal1 but1 as it deserves1 fabulous4 ,vid4 ejusd4 de ,civ4 ,dei4 ,lib4 ,,xv4 cap4 #bc4 ,quest ,,xx4 ,,quest4 ,,xx4 ,what was the providence of ,god toward man in the estate wherein he was created8 ,,answ4 ,the providence of ,god toward man1 in the estate wherein he was created1 was1 the placing him in paradise1 appointing him to dress it1 giving him liberty to eat of the fruit of the earth1 putting the creatures under his dominion1 and ordaining marriage for his help1 affording him communion with himself1 instituting the ,sabbath1 entering into a covenant of life with him1 upon condition of personal1 perfect1 and perpetual obedience2 of which1 the tree of life was a pledge2 and forbidding to eat of the tree of knowledge of good and evil1 upon the pain of death4 ,in this answer1 we have an account of the providence of ,god1 as respecting the outward1 and the spiritual1 concerns of man4 ,i4 ,as to what respects his outward estate1 we have an account1 #a4 ,of ,god's fixing the place of his abode1 which was to be in paradise1 a very large and most delightful garden1 of ,god's own planting1 an epitome of all the beauties of nature1 which1 as it were1 presented to his view the whole world in miniature2 so that herein he might1 without travelling many miles1 behold the most beautiful land-skip which the world afforded1 and partake of all the fruits1 with which it was stored4 ,the whole world1 indeed1 was given him for a possession2 but this was1 as it were1 a store-house of its choicest fruits1 and the peculiar seat of his residence4 ,we find the word paradise used1 in scripture1 sometimes to signify a delightful garden1 and sometimes it is taken1 in a metaphorical sense1 to signify heaven1 ,luke xxiii4 #dc4 #b ,cor4 xii4 #d4 ,rev4 ii4 #g4 by which application thereof1 we may conclude1 that this earthly paradise1 in which man was placed1 was a kind of type of the heavenly blessedness1 which1 had he retained his integrity1 he would have been possessed of1 and which they1 who are saved by ,christ1 shall be brought to4 ,here we may take notice of the conjectures of some ancient and modern writers concerning it1 more especially as to what respects that part of the world wherein it was situate2 and whether it is now in being1 or to be found in any part of it1 at this day4 ,many have given great scope to their conception about the situation of paradise1 and some conjectures are so absurd1 that they hardly deserve to be mentioned4 ,as1 7#a47 ,some have thought that it was situate in some place1 superior to1 and remote from this globe of the earth1 in which we live2 but they have not the least shadow of reason for this supposition1 and nothing can be more contrary to the account we have thereof in scripture4 7#b47 ,others fancy1 that there was really no such place1 but that the whole account we have thereof1 in ,gen4 ii4 is allegorical2 thus ,origen1 ,philo1 and some modern writers3 but no one can justly suppose this1 who duly weighs the historical account we have of it1 in scripture1 with that sobriety and impartiality that he ought2 for1 according to this method of reasoning1 we may turn any thing into an allegory1 and so never come to any determinate sense of scripture1 but what the wild fancies of men suggest4 7#c47 ,others have supposed1 that the whole world was one great garden1 or paradise1 and that when man was placed therein1 it was so described1 to signify the beauties of nature1 before they were lost1 by the curse consequent on sin3 ,but this cannot be true1 because ,god first made man1 and then planted this garden1 and afterwards put him into it2 ,gen4 ii4 #h4 and after the fall1 he drove him out of it1 chap4 iii4 #bd4 ,but1 passing by these groundless conjectures1 something may be determined1 with more certainty1 concerning the situation thereof1 and more agreeable to scripture2 therefore1 7#d47 ,it was situate in ,mesopotamia1 near ,babylon1 to the north-east end of the land of ,canaan4 ,this appears1 #ast1 ,from the country adjacent to it1 which is called ,eden1 out of which the river that watered it is said to proceed1 chap4 ii4 #aj4 ,this country was afterwards known by the same name1 and is elsewhere reckoned among those that the king of ,assyria had conquered1 ,isa4 xxxvii4 #ab4 #b;dly1 ,two of the rivers1 that proceeded from ,eden1 which watered paradise1 were well known in after-ages1 viz4 ,hiddekel1 or ,tigris1 and ,euphrates1 especially the latter1 of which we often read in scripture2 and it is certain they were in ,mesopotamia2 therefore the garden of ,eden was there4 ,and1 as it was the finest plantation in the world1 this was one of the most pleasant climates therein1 not situate too far northward1 so as to be frozen up in winter2 nor too near the equator south-ward1 so as to be scorched with excessive heat in summer2 this was the place of man's residence at first4#db ,but if any are so curious in their enquiries1 as to desire to know the particular spot of ground in which it was2 that is not to be determined4 ,for though the place where paradise was1 must still be in being1 as much as any other part of the world2 yet there are no remains of it1 that can give any satisfaction to the curiosity of men1 with relation thereunto2 for it is certain1 that it was soon destroyed as a garden1 partly by the flaming sword1 or stream of fire1 which was designed to guard the way of the tree of life1 that man might no more come to it2 and thereby to signify1 that it ceased to be an ordinance1 for his faith concerning the way in which eternal life was to be obtained4 ,and it is more than probable1 that this stream of fire1 which is called a flaming sword1 destroyed1 or burnt up1 this garden2 and1 besides this1 the curse of ,god1 by which the earth brought forth briars and thorns1 affected this1 as well as other parts of the world2 so that1 by reason thereof1 and for want of culture1 it soon lost its beauty1 and so could not well be distinguished from the barren wilderness4 ,and to this let me add1 that since the flood1 the face of the earth is so altered1 that it is a vain thing for travellers to search for any traces thereof1 or to pretend to determine1 within a few miles1 the place where it was4 ,having considered the place of man's abode1 to wit1 paradise1 we have1 #b4 ,an account of his secular employment therein4 ,he was appointed to dress1 or manure it2 from whence we may take occasion to observe1 that a secular employment is not inconsistent with perfect holiness1 or a person's enjoying communion with ,god1 and that blessedness which arises from it3 but1 on the other hand1 it may be reckoned an advantage1 inasmuch as it is a preservative against idleness1 and those temptations that oftentimes attend it4 ,notwithstanding1 though man was employed in this work1 it was performed without that labour1 fatigue1 and uneasiness1 which now attends it1 or those disappointments1 and perplexities1 which men are now exposed to1 whose secular callings are a relief against poverty1 and a necessary means for their comfortable subsistence in the world1 which had not man fell1 would not have been attended with those inconveniences that now they are1 as the consequence of that curse1 which sin brought with it2 as it is said1 ,in the sweat of thy face shalt thou eat bread1 ,gen4 iii4 #ai4 #c4 ,we have a farther account of the provision that providence made for man's subsistence2 the great variety of fruits1 which the earth produced1 were given him for food1 the tree of knowledge of good and evil only excepted4 ,from whence we may observe1 the difference between the condition of man in paradise1 and that of the saints in heaven1 in which the bodies of men shall be supported1 without food1 when changed and adapted to such a way of living1 as is inconsistent with this present state2 which seems to be the meaning of that expression of the apostle1 ,meats for the belly1 and the belly for meats2 but ,god shall destroy both it and them1 #a ,cor4 vi4 #ac4 ,here we may take occasion to enquire1 whether the fruits of the earth were the only food which man lived on1 not only before the fall1 but in several following ages8 or1 whether flesh was eaten before the flood8 ,it seems most agreeable to the dictates of nature1 to suppose1 that he would never have found out such an expedient1 as killing the beasts1 and eating their flesh to subsist him1 had he not received an express direction to do it from ,god1 which rendered it a duty4 ,and we have a particular intimation of this grant given to ,noah1 after the deluge1 when ,god says1 ,every moving thing that liveth1 namely1 every clean beast1 shall be meat for you1 ,gen4 ix4 #c4 from whence some conclude1 that there was no flesh eaten before this2 and that the distinction1 which we read of1 concerning clean and unclean beasts1 which ,noah brought with him into the ark1 respected either such as were fit or unfit for sacrifice2 or the clean beasts were such as ,god afterwards designed for food2 and therefore there is a kind of prolepsis in their being called clean at that time4 ,the principal reason that induces some to suppose this1 is1 because we read1 in the scripture but now mentioned1 that when ,god directed ,noah1 and his posterity1 to eat flesh1 and considered this as a peculiar gift of providence1 he said1 ,even as the green herb have ,i given you all things2 that is1 as when ,i created man at first1 ,i gave him every herb bearing seed1 which is upon the face of all the earth1 and every tree1 in the which is the fruit of a tree yielding seed1 that it should be to him for meat2 but now have ,i given you all things1 ,gen4 i4 #bi4 that is1 have made a considerable addition to your food by giving you a liberty to feed on flesh2 where the manner of expression seems to intimate1 that1 in this respect1 man's food differed from what it was before4 ,this conjecture1 for that is the most that ,i can call it1 seems1 to me1 to have equal1 if not greater1 probability in it1 than the contrary1 which is the commonly received opinion relating hereunto2 and1 if it be true1 then we may observe1 if we compare the food1 by which man subsisted1 with the length of his life1 in the first ages of the world1 that the most simple diet is the most wholesome2 when men become slaves to their appetites1 and pamper themselves with variety of meats1 they do1 as it were1 dig their own graves1 and render their lives shorter1 than they would be1 according to the common course of nature4 ,if it be objected to this1 that man's not feeding on flesh1 was such a diminution of his happiness1 that it seems inconsistent with a state of innocency4 ,to this it may be answered1 that for man to feed on what the earth produced1 was no mortification or unhappiness1 to him2 especially if it were1 by a peculiar blessing of providence1 adapted to1 as well as designed for his nourishment1 as being his only food2 in which case none of those consequences would ensue1 which would now attend a person's being wholly confined thereto4 ,if this way of living was so far from destroying1 or weakening the constitution of men1 that it tended1 by the peculiar blessing of ,god1 not only to nourish1 but to maintain health1 and was medicinal1 as well as nourishing1 and so conducive to long life2 and if the fruits of the earth1 before that alteration1 which they might probably sustain by the deluge1 or1 at least1 before the curse of ,god was brought upon the earth by man's sin1 differed vastly from what they now are1 both as to the pleasantness of their taste1 and their virtue to nourish2 if these things are supposed1 it cannot be reckoned any degree of unhappiness1 though man1 at this time1 might have no other food1 but what the earth produced3 ,but this ,i reckon among the number of those probable conjectures1 concerning which it is not very material to determine1 whether they are true or false4 #d4 ,god gave man dominion over all creatures in this world1 or1 as it is expressed1 he put them under his feet1 ,psal4 viii4 #f4 which not only argues a superiority of nature1 but a propriety in1 and liberty to use them1 to the glory of ,god1 and his own advantage4 ,no creature was in itself a snare to him1 or a necessary occasion of sin2 for as the creature at first1 to use the ,apostles phrase1 was not liable to the bondage of corruption1 so it was not subject to vanity1 ,rom4 viii4 #bj1 #ba4 by an inclination that he had in his nature to abuse it4 ,and as for those creatures which are now formidable to man1 as the lion1 the tyger1 c4 these1 as it is more than probable1 had not that fierceness in their nature1 before the fall of man1 and the curse consequent thereupon1 so that our first parents could make as much use of them1 and had them as much under their command1 as we have the tamest creatures4 ,and it is not improbable1 that they did not prey upon1 and devour one another1 as now they do1 since providence provided the produce of the earth for their food1 ,gen4 i4 #cj4 and therefore1 by a natural instinct1 they sought it only from thence2 so that the beasts devouring one another1 as well as their being injurious to man1 is a standing mark of the curse of ,god1 which was consequent on sin4 ,we read of a time in which the church is given to expect1 that the wolf and the lamb shall feed together1 and the lion shall eat straw like the bullock1 and dust shall be the serpent's meat2 they shall not hurt1 nor destroy1 in all ,god's holy mountain1 ,isa4 lxv4 #be4 which1 if it shall be literally accomplished1 is an intimation that it was so at first1 as it contains a prediction of the restoring of this part of nature1 in some respects1 to its first estate4 ,but1 supposing it only to be a metaphorical description of the church's happy state in future ages2 the prophet's using this metaphor1 argues the possibility of the thing's being literally true1 and that it is a consequence of man's fallen state that it is not so now1 therefore it is probable1 that it was otherwise at first4 ,such conjectures as these may be excused1 if we don't pretend them to be articles of faith1 nor think it worth our while to contend with those who deny them4 #e4 ,it is farther observed1 that ,god ordained marriage for man's help1 and that not only in what concerns the conveniences of this life1 but as a means to promote his spiritual welfare1 as such a nearness of relation lays the strongest obligations to it2 and also that the world might be increased1 without any sinful expedient conducive thereunto2 and herein there was a standing precedent to be observed by mankind1 in all succeeding ages1 that hereby the unlawfulness of polygamy1 and other violations of the seventh commandment1 might evidently appear#dc4 ,,ii4 ,we proceed to consider the providence of ,god1 as conversant about man's spiritual concerns1 and that in three respects1 namely1 in granting him communion with himself1 in instituting the ,sabbath1 and entering into a covenant of life with him4 #a4 ,man1 in the estate in which he was created1 was favoured with communion with ,god3 ,this supposes a state of friendship1 and is opposed to estrangement1 separation1 or alienation from him2 and1 as the result hereof1 7#a47 ,god was pleased to manifest his glory to him1 and that not only in an objective way1 or barely by giving him a conviction1 that he is a ,god of infinite perfection1 which a person may have1 who is destitute of communion with him3 but he displayed his perfections in such a manner to him1 so as to let him see his interest therein1 and that1 as long as he retained his integrity1 they were engaged to make him happy4 7#b47 ,this communion was attended with access to ,god1 without fear1 and a great delight in his presence2 for man1 being without guilt1 was not afraid to draw nigh to ,god2 and1 being without spot1 as made after his image1 he had no shame1 or confusion of face1 when standing before him1 as a holy1 sin-hating ,god4 7#c47 ,it consisted in his being made partaker of those divine influences1 whereby he was excited to put forth acts of holy obedience to1 and love and delight in him1 which were a spring and fountain of spiritual joy4 ,nevertheless1 though this communion was perfect in its kind1 as agreeable to the state in which he was at first1 yet it was not so perfect1 as to degree1 as it would have been1 had he continued in his integrity1 till he was possessed of those blessings1 which would have been the consequence thereof2 for then the soul would have been more enlarged1 and made receptive of greater degrees of communion1 which he would have enjoyed in heaven4 ,he was1 indeed1 at first1 in a holy and happy state1 yet he was not in heaven1 and1 though he enjoyed ,god1 it was in ordinances1 and not in an immediate way1 and accordingly it was necessary for him constantly to address himself to him1 for the maintenance of that spiritual life1 which he had received1 together with his being2 and this was not inconsistent with a state of innocency1 any more than the maintenance of our natural lives1 by the use of proper food1 is inconsistent with health1 or argues an infirm1 or sickly constitution1 or any need of medicine to recover it2 yet our lives would be more confirmed1 and1 if we may so express it1 less precarious1 if ,god had ordained that they should have been supported without these means4 ,this may serve to illustrate the difference that there is between the happiness that the saints enjoy1 in ,god's immediate presence in heaven1 and that which is expected1 as the result of our daily access to him1 in ordinances1 wherein we hope for some farther degree of communion with him2 the former of these man would have attended to1 had he stood2 the latter contained in it1 that state in which he was in innocency3 but inasmuch as there can be no communion with ,god1 but what has a proportionable degree of delight and pleasure attending it2 this our first parents may be said to have experienced1 which contributed to the happiness of that state in which they were1 though this joy was not so complete1 as that is which they are possessed of1 who have not only an assurance of the impossibility of losing that communion1 which they have with ,god at present1 but are arrived to a state of perfect blessedness4 #b4 ,god sanctified and instituted the ,sabbath for man's more immediate access to him1 and1 that he might express his gratitude for the blessings he was made partaker of1 and might have a recess from that secular employment1 which1 as was before observed1 he was engaged in4 ,this was therefore a great privilege2 and1 indeed1 the ,sabbath was a pledge1 or shadow1 of an everlasting ,sabbath1 which he would have enjoyed in heaven1 had he not forfeited1 and lost it1 by his fall4 ,but we shall have occasion to speak more particularly to this head under the fourth commandment2#dd and therefore all that we shall add1 at present1 is1 that the ,sabbath was instituted as a day of rest for man1 even while he remained in a state of innocency4 ,this appears from its being blessed and sanctified1 upon the occasion of ,god's resting from his work of creation2 therefore it was1 at that time1 set apart to be observed by him4 ,object4 #a4 ,it is objected1 that it might then be sanctified with this view1 that man should observe it after his fall1 or1 in particular1 at that time when the observation of it was enjoined4 ,answ4 ,to this it may be replied1 that there never was any ordinance instituted1 but what was designed to be observed by man1 immediately after the institution thereof4 ,now the sanctification of the ,sabbath imports as much as its institution1 or setting apart for a holy use2 therefore we cannot but suppose1 that ,god designed that it should be observed by man in innocency4 ,object4 #b4 ,it is farther objected1 that it is inconsistent with the happy state1 in which man was created1 for ,god to appoint a day of rest for him1 to be then observed2 for rest supposes labour1 and therefore is more agreeable to that state into which he brought himself by sin1 when1 by the sweat of his brow1 he was to eat bread4 ,answ4 ,though it is true1 man1 in innocency1 was not exposed to that uneasiness and fatigue that attended his employment after his fall1 neither was the work he was engaged in a burthen to him1 so as that he needed a day of rest to give him ease1 in that respect2 yet a cessation from a secular employment1 attended with a more immediate access to ,god in his holy institutions1 wherein he might hope for a greater degree of communion with him1 was not inconsistent with that degree of holiness and happiness1 in which he was created1 which1 as was before observed1 was short of the heavenly blessedness2 so that1 though heaven is a state1 in which the saints enjoy an everlasting ,sabbath1 it does not follow that man1 how happy soever he was in paradise1 was so far favoured therein1 as that a day of rest was inconsistent with that state4 #c4 ,we shall proceed to enquire how the providence of ,god had a more immediate reference to the spiritual or eternal happiness of man1 in that he entered into a covenant of life with him1 under which head we are to consider the personal concerns of our first parents therein4#de 7#a47 ,the dispensation they were under was that of a covenant4 ,this is allowed by most1 who acknowledge the imputation of ,adam's sin1 and the universal corruption of nature1 as consequent thereupon4 ,and some call it1 a covenant of innocency1 inasmuch as it was made with man while he was in a state of innocency2 others call it1 a covenant of works1 because perfect obedience was enjoined1 as the condition of it1 and so it is opposed to the covenant of grace1 as there was no provision made therein for any display of grace1 as there is in that covenant which we are now under2 but1 in this answer1 it is called the covenant of life1 as having respect to the blessings promised therein4 ,it may seem indifferent to some1 whether it ought to be termed a covenant1 or a law of innocency2 and1 indeed1 we would not contend about the use of a word1 if many did not design1 by what they say1 concerning its being a law1 and not properly a covenant1 to prepare the way for the denial of the imputation of ,adam's sin2 or did not1 at the same time1 consider him as no other than the natural head of his posterity1 which1 if it were to be allowed1 would effectually overthrow the doctrine of original sin1 as contained in some following answers4 ,therefore we must endeavour to prove that man was not barely under a law1 but a covenant of works2 and1 that we may proceed with more clearness1 we shall premise some things1 in general1 concerning the difference between a law and a covenant4 ,a law is the revealed will of a sovereign1 in which a debt of obedience is demanded1 and a punishment threatened1 in proportion to the nature of the offence1 in case of disobedience4 ,and here we must consider1 that as a subject is bound to obey a law2 so he cannot justly be deprived of that which he has a natural right to1 but in case of disobedience2 therefore obedience to a law gives him a right to impunity1 but nothing more than this2 whereas a covenant gives a person a right1 upon his fulfilling the conditions thereof1 to all those privileges1 which are stipulated1 or promised therein4 ,this may be illustrated1 by considering it as applied to human forms of government1 in which it is supposed that every subject is possessed of some things1 which he has a natural or political right to1 which he cannot justly be deprived of1 unless he forfeit them by violating the law1 which1 as a subject1 he was obliged to obey2 therefore1 though his obedience give him a right to impunity1 or to the undisturbed possession of his life and estate1 yet this does not entitle him to any privilege1 which he had no natural right to4 ,a king is not obliged to advance a subject to great honours1 because he has not forfeited his life and estate by rebellion3 but in case he had promised him1 as an act of favour1 that he would confer such honours upon him1 upon condition of his yielding obedience in some particular instances1 then he would have a right to them1 not as yielding obedience to a law1 but as fulfilling the conditions of a covenant4 ,this may be farther illustrated1 by considering the case of ,mephibosheth4 ,he had a natural and legal right to his life and estate1 which descended to him from his father ,jonathan1 because he behaved himself peaceably1 and had not rebelled against ,david2 but this did not entitle him to those special favours which ,david conferred upon him1 such as eating bread at his table continually1 #b ,sam4 ix4 #ac4 for those were the result of a covenant between ,david and ,jonathan2 in which ,david promised1 that he would shew kindness to his house after him4 ,now1 to apply this to our present case1 if we consider our first parents only as under a law1 their perfect obedience to it1 it is true1 would have given them a right to impunity1 since punishment supposes a crime2 therefore ,god could not1 consistently with his perfections1 have punished them1 had they not rebelled against him4 ,i do not say1 that ,god could not1 in consistency with his perfections1 have taken away the blessings that he conferred upon them1 as creatures1 in a way of sovereignty1 but this he could not do as a judge2 so that man would have been entirely exempted from punishment1 as long as he had stood4 ,but this would not1 in the least1 have entitled him to any superadded happiness1 unless there had been a promise made1 which gave him ground to expect it1 in case he yielded obedience2 and if there were1 then that dispensation1 which before contained the form of a law1 having this circumstance added to it1 would afterwards contain the form of a covenant1 and so give him a right to that super-added happiness promised therein1 according to the tenor of that covenant4 ,therefore1 if we can prove 7which we shall endeavour to do1 before we dismiss this subject7 not only that man was obliged to yield perfect obedience1 as being under a law2 but that he was given to expect a super-added happiness1 consisting either in the grace of confirmation in his present state1 or in the heavenly blessedness2 then it will follow1 that he would have had a right to it1 in case of yielding that obedience1 according to the tenor of this dispensation1 as containing in it the nature of a covenant4 ,this ,i apprehend to be the just difference between a law and a covenant1 as applicable to this present argument1 and consequently must conclude1 that the dispensation man was under1 contained both the ideas of a law and a covenant3 his relation to ,god1 as a creature1 obliged him to yield perfect obedience to the divine will1 as containing the form of a law2 and this perfect obedience1 had it been performed1 would have given him a right to the heavenly blessedness1 by virtue of that promise1 which ,god was pleased to give to man in this dispensation1 as it contained in it the nature of a covenant4 ,and this will farther appear1 when we consider1 7#b47 ,the blessing promised in this covenant1 namely1 life4 ,this1 in scripture1 is used sometimes to signify temporal1 and1 at other times1 spiritual and eternal blessings3 we have both these senses joined together in the apostle's words1 where we read of the life that now is1 and that which is to come1 #a ,tim4 iv4 #h4 ,moreover1 sometimes life and blessing1 or blessedness1 are put together1 and opposed to death1 as containing in it all the ingredients of evil1 ,deut4 xxx4 #ai4 in which scripture1 when ,moses exhorts them to choose life1 he doth not barely intend a natural life1 or outward blessings1 for these there is no one but chooses1 whereas many are hardly persuaded to make choice of spiritual life4 ,in this head we are upon1 we consider life1 as including in it1 both spiritual and eternal blessedness2 so it is to be understood1 when our ,saviour says1 ,strait is the gate1 and narrow is the way1 which leadeth unto life2 ,matt4 vii4 #ad4 and elsewhere1 ,if thou wilt enter into life1 keep the commandments1 chap4 xix4 #ag4 ,we must therefore conclude1 that ,adam having such a promise as this made to him1 upon condition of perfect obedience1 he was given to expect some privileges1 which he was not then possessed of1 which included in them the enjoyment of the heavenly blessedness2 therefore this dispensation1 that he was under1 may well be called a covenant of life4 ,but1 since this is so necessary a subject to be insisted on1 we shall offer some arguments to prove it4 ,some have thought that it might be proved from ,hos4 vi4 #g4 which they choose to render1 ,they1 like ,adam1 have transgressed the covenant2 from whence they conclude1 that ,adam was under a covenant2 and so they suppose that the word ,adam is taken for the proper name of our first parent1 as it is probable it is elsewhere1 viz4 when ,job says1 ,if ,i covered my transgressions1 as ,adam1 ,job xxxi4 #cc4 alluding to those trifling excuses which ,adam made1 to palliate his sin1 immediately after his fall1 ,gen4 iii4 #ab4 ,and there are some expositors who conclude1 that this is no improbable sense of this text3#df yet ,i would not lay much stress on it2 because the words may be rendered as they are in our translation1 ,they1 like men1 c4 q4 d4 according to the custom of vain man1 they have transgressed the covenant2 or1 they are no better than the rest of mankind1 who are disposed to break covenant with ,god4 ,in the same sense the apostle uses the words1 when reproving the ,corinthians1 he says1 ,are ye not carnal1 and walk as men1 #a ,cor4 iii4 #c4 ,therefore1 passing this by1 let us enquire1 whether it may not1 in some measure1 be proved from that scripture1 which is often brought for this purpose1 ,in the day thou eatest thereof1 thou shalt surely die1 ,gen4 ii4 #ag4 from whence it is argued1 that1 if man had retained his integrity1 he would have been made partaker of the heavenly blessedness4 ,many1 indeed1 are so far from thinking this an argument to prove this matter1 that they bring it as an objection against it1 as though ,god had given man hereby to understand1 that he was not1 pursuant to the nature of a covenant1 to expect any farther degree of happiness than what he was already possessed of2 but1 agreeably to the sanction of a law1 death was to be inflicted1 in case of disobedience2 and life1 that is1 the state in which he was created1 should be continued1 as long as he retained his integrity4 ,as when a legislator threatens his subjects with death1 in case they are guilty of rebellion1 nothing can be inferred from thence1 but that1 if they do not rebel1 they shall be continued in the quiet possession of what they had a natural right to1 as subjects1 and not that they should be advanced to a higher degree of dignity4 ,this sense of the text1 indeed1 enervates the force of the argument1 taken from it1 to prove1 that man was under a covenant4 ,but yet ,i would not wholly give it up1 as containing in it nothing to support the argument we are defending4 ,for this threatening was denounced1 not only to signify ,god's will to punish sin1 or the certain event that should follow upon it1 but as a motive to obedience2 and therefore it includes in it a promise of life1 in case he retained his integrity4 ,the question therefore is2 what is meant by this life8 or1 whether it has any respect to the heavenly blessedness8 ,in answer to which1 ,i see no reason to conclude but that it has2 since that is so often understood by the word life in scripture3 thus it is said1 ,hear and your soul shall live1 ,isa4 lv4 #c4 and1 ,if thou wilt enter into life1 keep the commandments1 ,matt4 xix4 #ag1 and in many other places2 therefore why should not life1 in this place1 be taken in the same sense8 ,so1 on the other hand1 when death is threatened1 in several scriptures it implies a privation of the heavenly blessedness1 and not barely a loss of those blessings1 which we are actually possessed of4 ,moreover1 ,adam could not but know ,god to be the ,fountain of blessedness1 otherwise he would have been very defective in knowledge2 and1 when he looked into himself1 he would find that he was capable of a greater degree of blessedness1 than he did at present enjoy1 and 7which was yet more7 he had a desire thereof implanted in his very nature4 ,now what can be inferred from hence1 but that he would conclude that ,god1 who gave him these enlarged desires1 after some farther degree of happiness arising from communion with him1 would give him to expect it1 in case he retained that holiness1 which was implanted in his nature8 ,but1 that it may farther appear that our first parents were given to expect a greater degree of happiness1 and consequently that the dispensation1 that they were under1 was properly federal1 let it be considered2 that the advantages which ,christ came into the world to procure for his people1 which are promised to them1 in the second covenant1 are1 for substance1#dg the same with those which man would have enjoyed1 had he not fallen2 for he came to seek and to save that which was lost1 and to procure the recovery of forfeited blessings4 ,but ,christ came into the world to purchase eternal life for them2 therefore this would have been enjoyed1 if there had been no need of purchasing it1 viz4 if man had retained his integrity4 ,the apostle1 speaking of the end of ,christ's coming into the world1 observes1 ,gal4 iii4 #ac1 #ad4 not only1 that it was to redeem us from the curse1 or the condemning sentence of the law1 but that his redeemed ones might be made partakers of the blessing of ,abraham1 which was a very comprehensive one1 including in it1 that ,god would be his ,god1 his shield1 and exceeding great reward1 ,gen4 xvii4 #g4 compared with chap4 xv4 #a4 and the same apostle elsewhere speaks of ,christ's having redeemed them that were under the law1 that is1 the curse of the violated law1 or covenant1 that we might receive the adoption of sons1 ,gal4 iv4 #d1 #e4 that is1 that we might be made partakers of all the privileges of ,god's children1 which certainly include in them eternal life4 ,again1 there is another scripture that farther supports this argument1 taken from ,rom4 viii4 #c1 #d4 ,what the law could not do1 in that it was weak through the flesh1 ,god sending his own ,son in the likeness of sinful flesh1 and1 for sin1 condemned sin in the flesh1 that the righteousness of the law might be fulfilled in us2 which is as though he should say1 according to the tenor of the first covenant1 eternal life was not to be expected1 since it was become weak1 or could not give it1 because man could not yield perfect obedience1 which was the condition thereof3 ,but ,god's sending his own ,son to perform this obedience for us1 was an expedient for our attaining that life1 which we could not otherwise have enjoyed4 ,this seems to be the general scope and design of the apostle in this text2 and it is agreeable to the sense of many other scriptures1 that speak of the advantages that believers attain by ,christ's death1 as compared with the disadvantages which man sustained by ,adam's fall2 therefore it follows1 that1 had ,adam stood1 he1 and all his posterity1 would have attained eternal life4 ,thus we have endeavoured to prove1 that ,god entered into covenant with ,adam1 inasmuch as he was given to expect1 that1 if he had yielded perfect obedience1 he should have been possessed of the heavenly blessedness4 ,but supposing this be not allowed of1 and the arguments brought to prove it are reckoned inconclusive1 it would be sufficient to our present purpose1 and would argue the dispensation that ,adam was under to be that of a covenant1 if ,god had only promised him the grace of confirmation1 and not to transplant him from the earthly to the heavenly paradise2 for such a privilege as this1 which would have rendered his fall impossible1 would have contained so advantageous a circumstance attending the state in which he was1 as would have plainly proved the dispensation he was under to be federal4 ,therefore1 before we dismiss this head1 we shall endeavour to make that appear1 and consider1 #a4 ,that to be confirmed in a state of holiness and happiness1 was necessary to render that state of blessedness1 in which he was created compleat2 for whatever advantages he was possessed of1 it would have been a great allay to them to consider1 that it was possible for him to lose them1 or through any act of inadvertency1 in complying with a temptation to fall1 and ruin himself for ever4 ,if the saints in heaven1 who are advanced to a greater degree of blessedness1 were not confirmed in it2 if it was possible for them to lose1 or fall from it1 it would render their joy incomplete2 much more would the happiness of ,adam have been so1 if he had been to have continued for ever2 without this privilege4 #b4 ,if he had not had ground to expect the grace of confirmation in holiness and happiness1 upon his yielding perfect obedience1 then this perfect obedience1 could not1 in any respect1 in propriety of speaking1 be said to have been conditional1 unless you suppose it a condition of the blessings which he was then possessed of2 which seems not so agreeable to the idea contained in the word condition1 which is considered as a motive to excite obedience1 taken from some blessing1 which would be consequent thereupon4 ,but1 if this be not allowed to have sufficient weight in it1 let me add1 #c4 ,that it is agreeable to1 and tends very much to advance the glory of the divine goodness1 for ,god not to leave an innocent creature in a state of perpetual uncertainty1 as to the continuance of his holiness and happiness2 which he would have done1 had he not promised him the grace of confirmation1 whereby he would1 by his immediate interposure1 have prevented every thing that might have occasioned his fall4 #d4 ,this may be farther argued1 from the method of ,god's dealing with other sinless creatures1 whom he designed to make completely blessed1 and so monuments of his abundant goodness4 ,thus he dealt with the holy angels1 and thus he will deal with his saints1 in another world2 the former are1 the other shall be1 when arrived there1 confirmed in holiness and happiness2 and why should we suppose1 that the goodness of ,god should be less glorified towards man at first1 had he retained his integrity8 ,moreover1 this will farther appear1 if we consider1 #e4 ,that the dispensation of providence1 which ,adam was under1 seems to carry in it the nature of a state of probation4 ,if he was a probationer1 it must either be for the heavenly glory1 or1 at least1 for a farther degree of happiness1 containing in it this grace of confirmation1 which is the least that can be supposed1 if there were any promise given him2 and1 if all other dispensations of providence1 towards man1 contain so many great and precious promises in them1 as it is certain they do2 can we suppose that man1 in his state of innocency1 had no promise given him8 ,and1 if he had1 then ,i cannot but conclude1 that ,god entered into covenant with him1 which was the thing to be proved4 ,object4 #a4 ,the apostle1 in some of the scriptures but now referred to1 calls the dispensation1 that ,adam was under1 a law2 therefore we have no ground to call it a covenant4 ,answ4 ,it is true1 it is often called a law2 but let it be considered1 that it had two ideas included in it1 which are not opposite to1 or inconsistent with each other1 namely1 that of a law1 and a covenant4 ,as man was under a natural and indispensable obligation to yield perfect obedience1 and was liable to eternal death1 in case of disobedience1 it had in it the form and sanction of a law2 and this is not inconsistent with any thing that has been before suggested1 in which we have endeavoured to maintain1 that1 besides this1 there was something added to it that contained the nature of a covenant1 which is all that we pretend to prove2 and therefore the dispensation may justly take its denomination from one or the other idea1 provided1 when one is mentioned1 the other be not excluded4 ,if we call it a law1 it was such a law1 as had a promise of super-added blessedness annexed to it2 or if we1 on the other hand1 call it a covenant1 it had1 notwithstanding1 the obligation of a law1 since it was made with a subject1 who was bound1 without regard to his arbitrary choice in this matter1 to fulfil the demands thereof4 ,object4 #b4 ,it is farther objected1 against what has been said concerning man's having a promise of the heavenly blessedness given him1 upon condition of obedience1 that this is a privilege peculiarly adapted to the gospel-dispensation2 and that our ,saviour was the first that made it known to the world1 as the apostle says1 that life and immortality is brought to light through the gospel1 and made manifest1 by the appearing of our ,saviour ,jesus ,christ1 #b ,tim4 i4 #aj4 and therefore it was not made known by the law1 and consequently there was no promise thereof made to ,adam in innocency2 and the apostle says elsewhere1 that the way into the holiest of all1 that is1 into heaven1 was not yet made manifest1 while the first tabernacle was yet standing1 till ,christ came1 who obtained eternal redemption for us1 ,heb4 ix4 #h1 #aa1 #ab4 ,from whence they argue1 that we have no reason to conclude that ,adam had any promise1 or expectation1 founded thereon1 of the heavenly blessedness2 and consequently the argument taken from thence to prove1 that the dispensation he was under1 was that of a covenant1 is not conclusive4 ,answ4 ,it seems very strange1 that any should infer1 from the scriptures mentioned in the objection1 that eternal life was altogether unknown in the world till ,christ came into it1 inasmuch as the meaning of those scriptures is plainly this3 in the former of them1 when the apostle speaks of life and immortality as brought to light by the gospel1 nothing else can be intended1 but that this is more fully revealed by the gospel1 than it was before2 or1 that ,christ revealed this as a purchased possession1 in which respect it could not be revealed before4 ,and1 if this be opposed to the revelation given to ,adam of life and immortality1 in the first covenant2 it may be notwithstanding1 distinguished from it3 for though the heavenly blessedness was contained therein3 yet it was not considered1 as including in it the idea of salvation1 as it does to us when revealed in the gospel4 ,as to the latter of those scriptures1 concerning the way into the holiest of all1 that is1 into heaven1 not being made manifest while the first tabernacle was yet standing1 the meaning thereof is1 that the way of our redemption1 by ,jesus ,christ1 was not so clearly revealed1 or with those circumstances of glory under the ceremonial law1 as it is by the gospel2 or1 at least1 whatever discoveries were made thereof1 yet the promises had not their full accomplishment1 till ,christ came and erected the gospel-dispensation2 this1 therefore1 doth not1 in the least1 militate against the argument we are maintaining4 ,thus concerning the blessing promised in this covenant1 namely1 life1 by which it farther appears to be a federal dispensation4 7#c47 ,we are now to consider the condition of man's obtaining this blessing1 which1 as it is expressed in this answer1 was personal1 perfect1 and perpetual obedience4 #a4 ,he was obliged to perform obedience1 which was agreeable to his character1 as a subject1 and thereby to own the sovereignty of his ,creator1 and ,lawgiver1 and the equity of his law1 and his right to govern him1 according to it1 which obligation was natural1 necessary1 and indispensible4 #b4 ,this obedience was to be personal1 that is1 not performed by any other in his behalf1 and imputed to him1 as his obedience was to be imputed to all his posterity2 and therefore1 in that respect1 it would not have been personal1 as applied to them2 but as the obedience of ,christ is imputed to us in the second covenant4 #c4 ,it was to be perfect1 without the least defect1 and that both in heart and life4 ,he was obliged to do every thing that ,god required1 as well as abstain from every thing that he forbade him2 therefore we are not to suppose1 that it was only his eating the forbidden fruit that would ruin him1 though that was the particular sin by which he fell2 since his doing any other thing1 that was in itself sinful1 or his neglecting any thing that was required1 would equally have occasioned his fall4 ,but since we are considering man's obligation to yield obedience to the divine law1 it follows from hence1 that it was necessary that there should be an intimation given of the rule1 or matter of his obedience1 and consequently that the law of ,god should be made known to him2 for it is absolutely necessary1 not only that a law should be enacted1 but promulgated1 before the subject is bound to obey it4 ,now the law of ,god was made known to man two ways1 agreeable to the twofold distinction thereof4 #ast1 ,the law of nature was written on his heart1 in which the wisdom of ,god did as much discover itself1 as in the subject matter of this law4 ,in this respect1 the whole law of nature might be said to be made known to him at once2 the knowledge of which was communicated to him1 with the powers and faculties of his soul1 and was1 as it were1 instamped on his nature2 so that he might as well plead1 that he was not an intelligent creature1 as that he was destitute of the knowledge of this law4 #b;dly1 ,as there were1 besides this1 several other positive laws1 that man was obliged to yield obedience to1 though these could not1 properly speaking1 be said to be written on his heart2 yet he had the knowledge hereof communicated to him4 ,whether this was done all at once1 or at various times1 it is not for us to determine2 however1 this we must conclude1 that these positive laws could not be known in a way of reasoning1 as the law of nature might4 ,but1 since we have sufficient ground to conclude1 that ,god was pleased1 in different ways and times1 to communicate his mind and will to man1 we are not to suppose that he was destitute of the knowledge of all those positive laws1 that he was obliged to obey4 ,what the number of these laws was1 we know not2 but1 as there have been1 in all ages1 various positive laws relating to instituted worship1 doubtless1 ,adam had many such laws revealed to him though not mentioned in scripture4 ,this ,i cannot but observe1 because some persons use such modes of speaking about this matter1 as though there were no other positive law1 that man was obliged to obey but that of his not eating of the tree of knowledge of good and evil1 or1 together with it1 that which related to the observation of the sabbath4#dh #d4 ,the obedience1 which man was to perform1 was to be perpetual2 by which we are not to understand1 that it was to be performed to eternity1 under the notion of a condition of the covenant1 though it certainly was1 as this covenant contained in it the obligation of a law4 ,the reason of this is very obvious2 for1 when any thing is performed1 as a condition of obtaining a subsequent blessing it is supposed that this blessing is not to be conferred till the condition is performed4 ,but that is inconsistent with the eternal duration of this obedience1 on the performance whereof the heavenly blessedness was to be conferred2 and therefore1 though divines often use the word perpetual1 when treating on this subject1 it must be understood with this limitation1 that man was to obey1 without any interruption or defect1 so long as he remained in a state of probation2 and this obedience had a peculiar reference to the dispensation1 as it was federal3 but1 when this state of trial was over1 and the blessing1 promised on this condition1 conferred1 then1 though the same obedience was to be performed to eternity1 it would not be considered as the condition of a covenant1 but as the obligation of a law4 ,and this leads us to enquire1 ,whether we may not1 with some degree of probability1 without being guilty of a sinful curiosity1 determine any thing relating to the time of man's continuance in a state of trial1 before the blessing promised1 at least1 that part of it1 which consisted in the grace of confirmation1 would have been conferred upon him4 ,though ,i would not enter into any subject that is over-curious1 or pretend to determine that which is altogether uncertain1 yet1 ,i think this is not to be reckoned so1 especially if we be not too peremptory1 or exceed the bounds of modesty1 in what respects this matter4 ,all that ,i shall say1 concerning it1 is1 that it seems very probable that our first parents would have continued no longer in this state of probation1 but would have attained the grace of confirmation1 which is a considerable circumstance in the blessing promised in this covenant1 as soon as they had children arrived to an age capable of obeying1 or sinning1 themselves1 which1 how long that would have been1 it is a vain thing to pretend to determine4 ,the reason why divines suppose1 that ,adam's state of probation would have continued no longer1 is1 because these children must then either be supposed to have been confirmed in that state of holiness and happiness1 in which they were or not4 ,if they had been confirmed therein1 then they would have attained the blessings of this covenant1 before ,adam had fulfilled the condition thereof4 ,if they had not been confirmed1 then it was possible for them to have fallen1 and yet for him to have stood2 and so his performing the condition of the covenant1 would not have procured the blessing thereof for them1 which is contrary to the tenor thereof4 ,when our first parents would have been removed from paradise to heaven1 and so have attained the perfection of the blessings contained in this covenant1 it would be a vain1 presumptuous1 and unprofitable thing to enquire into4 7#d47 ,the last thing observed1 in this answer1 is what some call the seals annexed to this covenant1 as an ordinance designed to confirm their faith therein2 and these were the two trees mentioned in ,gen4 ii4 of which the tree of life was more properly called a seal1 than the tree of knowledge of good and evil4 #a4 ,concerning the tree of life1 several things may be observed1 #ast1 ,it was a single tree1 not a species of trees1 bearing one sort of fruit1 as some suppose3 ,this is evident1 because it is expressly said1 that it was planted in the midst of the garden1 ,gen4 ii4 #i4 #b;dly1 ,the fruit thereof is said1 in the same scripture1 to be pleasant to the sight1 and good for food1 as well as that of other trees1 which were ordained for the same purpose4 ,it is a vain thing to enquire what sort of fruit it was2 and it is better to confess our ignorance hereof1 than to pretend to be wise above what is written4 #c;dly1 ,it is called the tree of life4 ,some suppose1 that the principal1 if not the only reason1 of its being so called1 was1 because it was ordained to preserve man's natural life1 or prevent any decay of nature2 or to restore it1 if it were in the least impaired1 to its former vigour4 ,and accordingly they suppose1 that1 though man was made immortal1 yet some things might have happened to him1 which would have had a tendency to impair his health1 in some degree1 and weaken and destroy the temperament of his body1 by which means death would gradually1 according to the course of nature1 be brought upon him3 ,but1 as a relief against this1 he had a remedy always at hand2 for the fruit of this tree1 by a medicinal virtue1 would effectually restore him to his former state of health1 as much as meat1 drink1 and rest1 have a natural virtue to repair the fatigues1 and supply the necessities of nature1 in those who have the most healthful constitution1 which would1 notwithstanding1 be destroyed1 without the use thereof4 ,but1 though there be somewhat of spirit and ingenuity in this supposition2 yet why may we not suppose1 that the use of any other food might have the same effect1 which would be always ready at hand1 whenever he had occasion for it1 or wherever he resided8 ,therefore ,i cannot but conclude1 that the principal1 if not the only reason1 of the tree of life's being so called1 was because it was1 by ,god's appointment1 a sacramental sign and ordinance for the faith of our first parents1 that1 if they retained their integrity1 they might be assured of the blessed event thereof1 to wit1 eternal life1 of which this was1 as it is called in this answer1 a pledge2 and it contained in it the same idea1 for substance1 as other sacraments do1 namely1 as it was designed not to confer1 but to signify the blessing promised1 and as a farther means to encourage their expectation thereof3 ,thus our first parents were to eat of the fruit of this tree1 agreeably to the nature of other sacramental signs1 with this view1 that hereby the thing signified might be brought to their remembrance1 and they might take occasion1 at the same time1 to rely on ,god's promise1 relating to the blessing which they expected2 and they might be as much assured1 that they should attain eternal life1 in case they persisted in their obedience1 as they were1 that ,god had given them this tree1 and liberty to eat thereof1 with the expectation of this blessing signified thereby4 ,now1 to make it appear1 that it was designed as a sacramental sign of eternal life1 which was promised in this covenant1 we may consider those allusions to it in the ,new ,testament1 whereby the heavenly glory is set forth3 thus it is said1 ,to him that overcometh will ,i give to eat of the tree of life1 which is in the midst of the paradise of ,god1 ,rev4 ii4 #g4 and elsewhere1 ,blessed are they that do his commandments1 that they may have a right to the tree of life1 chap4 xxii4 #ad4 ,it seems very plain1 that this respects1 in those scriptures1 the heavenly glory1 which is called the ,new ,jerusalem2 or it has a particular application to that state of the church1 ,when ,god shall wipe away all tears from their eyes1 and there shall be no more death1 neither sorrow nor crying1 chap4 xxi4 #d4 and it is mentioned immediately after1 ,christ's coming quickly1 and his rewards being with him1 chap4 xxii4 #ab4 and there are several other passages1 which might be easily observed1 which agree only with the heavenly state4 ,therefore1 since this glory is thus described1 why may we not suppose1 that the heavenly state was signified by this tree to ,adam1 in paradise8 ,and1 that this may farther appear1 let it be considered1 that nothing is more common1 in scripture1 than for the ,holy ,ghost to represent the thing signified by the sign3 ,thus sanctification1 which was one thing signified by circumcision1 is called1 ,the circumcision made without hands1 ,coloss4 ii4 #aa4 and regeneration1 which is signified by baptism1 is called1 our being born of water1 ,john iii4 #e4 and ,christ1 whose death was signified by the passover1 is called1 ,our ,passover1 #a ,cor4 v4 #g4 ,many other instances1 of the like nature1 might be produced2 therefore1 since the heavenly glory is represented by the tree of life1 why may we not suppose1 that the reason of its being so called1 was1 because it was ordained1 at first1 to be a sacramental sign or pledge of eternal life1 which our first parents were given to expect1 according to the tenor of that covenant1 which they were under8 ,object4 #a4 ,it is objected1 by some1 that sacramental signs1 ceremonies1 or types1 were only adapted to that dispensation1 which the church of the ,jews were under1 and therefore were not agreeable to that state in which man was at first4 ,answ4 ,the ceremonial law1 it is true1 was not known1 nor did it take place1 while man was in a state of innocency2 nor was it ,god's ordinary way to instruct him then by signs2 yet it is not inconsistent with that state1 for ,god to ordain one or two signs1 as ordinances1 for the faith of our first parents1 the signification whereof was adapted to the state1 in which they were1 any more than our ,saviour's instituting two significant ordinances under the gospel1 viz4 baptism1 and the ,lord's supper1 as having relation to the blessings expected therein1 is inconsistent with this present dispensation1 in which we have nothing to do with the ceremonial law1 any more than our first parents had4 ,and all this argues nothing more1 than that ,god may1 if he pleases1 in any state of the church1 instruct them in those things1 which their faith should be conversant about1 in what way he pleases4 ,object4 #b4 ,it is farther objected1 that the tree of life was not designed to be a sacramental sign of the covenant1 which our first parents were under1 but rather1 as was before observed1 an expedient1 to render them immortal in a natural way1 inasmuch as when man was fallen1 yet the tree of life had still the same virtue3 ,accordingly it is said1 ,lest he put forth his hand1 and take of the tree of life1 and eat and live for ever2 therefore the ,lord ,god sent him forth out of the garden of ,eden2 and he drove out the man3 and placed cherubim and a flaming sword1 which turned every way1 to keep the way of the tree of life1 ,gen4 iii4 #bb1 #bc1 #bd4 ,and some extend this objection so far1 as that they suppose man did not eat of the tree of life before he fell1 which1 had he done1 he would by virtue of his eating of it1 have lived for ever1 notwithstanding his sin3 or if1 as soon as he had fallen1 he had had that happy thought1 and so had eaten of it1 he might1 even then1 have prevented death2 and therefore ,god drove him out of paradise1 that he might not eat of it1 that so the curse1 consequent upon his fall1 might take effect4 ,answ4 ,the absurdity of this objection1 and the method of reasoning made use of to support it1 will appear1 if we consider1 that there was something more lost by man's fall1 besides immortality1 which no fruit1 produced by any tree1 could restore to him4 ,and1 besides1 man was then liable to that curse1 which was denounced1 by which he was under an indispensable necessity of returning to the dust1 from whence he was taken2 and therefore the tree of life could not make this threatening of no effect1 though man had eaten of it1 after his fall3 ,but1 since the whole force of the objection depends on the sense they put on the text before-mentioned1 agreeable thereunto1 the only reply that we need give to it is1 by considering what is the true and proper sense thereof4 ,when it is said1 ,god drove out the man1 lest he should eat of the tree of life1 and live for ever2 the meaning thereof is1 as though he should say1 ,lest the poor deceived creature1 who is now become blind1 ignorant1 and exposed to error1 should eat of this tree1 and think to live for ever1 as he did before the fall1 therefore he shall be driven out of paradise4 ,this was1 in some respect1 an act of kindness to him1 to prevent a mistake1 which might have been of a pernicious tendency1 in turning him aside from seeking salvation in the promised seed4 ,besides1 when the thing signified1 by this tree1 was not to be obtained that way1 in which it was before1 it ceased to be a sacramental sign2 and therefore1 as he had no right to it1 so it would have been no less than a profanation to make a religious use of it1 in his fallen state4 #b4 ,the other tree1 which we read of1 whereof our first parents were forbidden to eat1 upon pain of death1 is called1 ,the tree of knowledge1 of good and evil4 ,though the fruit of this tree was1 in itself1 proper for food1 as well as that of any other2 yet ,god forbade man to eat of it1 out of his mere sovereignty1 and that he might hereby let him know1 that he enjoyed nothing but by his grant1 and that he must abstain from things apparently good1 if he require it4 ,it is a vain thing to pretend to determine what sort of fruit this tree produced3 it is indeed1 a commonly received opinion1 that it was an apple tree1 or some species thereof2 but1 though ,i will not determine this to be a vulgar error1 yet ,i cannot but think it a groundless conjecture#di2 and therefore ,i would rather profess my ignorance as to this matter4 ,as to the reason of its being called the tree of knowledge1 of good and evil2 some have given great scope to their imaginations1 in advancing groundless conjectures3 thus the ,jewish historian#ej1 and1 after him1 several rabbinical writers1 have supposed1 that it was thus described1 as there was an internal virtue in the fruit thereof1 to brighten the minds of men1 and1 in a natural way1 make them wise4 ,and ,socinus1 and some of his brethren1 have so far improved upon this absurd supposition1 that they have supposed1 that our first parents1 before they ate of this tree1 had not much more knowledge than infants have1 which they found on the literal sense they give of that scripture1 which represents them as not knowing that they were naked#ea4 ,but enough of these absurdities1 which carry in them their own confutation4 ,i cannot but think1 it is called the tree of knowledge1 of good and evil1 to signify1 that as man before knew1 by experience1 what it was to enjoy that good which ,god had conferred upon him1 the consequence of his eating thereof would be his having an experimental knowledge of evil4 ,all that ,i shall add1 concerning this prohibition1 which ,god gave to our first parents1 is1 that1 as to the matter of it1 it was one of those laws1 which are founded in ,god's arbitrary will1 and therefore the thing was rendered sinful1 only by its being forbidden2 nevertheless1 man's disobedience to it rendered him no less guilty1 than if he had transgressed any of the laws of nature4 ,moreover1 it was a very small thing for him to have yielded obedience to this law1 which was designed as a trial of his readiness1 to perform universal obedience in all the instances thereof4 ,it was not so difficult a duty1 as that which ,god afterwards commanded ,abraham to perform1 when he bade him offer up his son2 neither was he under a necessity of eating thereof1 since he had such a liberal provision of all things for his sustenance and delight2 and therefore his sin1 in not complying herewith1 was the more aggravated4 ,besides1 he was expressly cautioned against it1 and told1 that in the day that he eat of it1 he should die2 whereby ,god1 foreseeing that he would disobey this command1 determined to leave him without excuse4 ,this was that transgression by which he fell1 and brought on the world all the miseries that have ensued thereon4 ,footnote #db3 ,vide ,dr4 ,wells' ,sacred ,geography1 and the excursions annexed to it4 ,footnote #dc3 ,see ,quest4 cxxxix4 ,footnote #dd3 ,see ,quest4 cxvi4 ,footnote #de3 ,if there had been a period in which there was absolutely no existence1 there would never have been any thing4 ,either man1 or his ,creator1 or one more remote1 has been from eternity1 unless we admit the contradiction of an eternal succession4 ,but because to create implies power and wisdom1 which we have not the least reason to imagine any creature can possess1 either man1 and the world he possesses1 have always been1 or their maker4 ,the history of man1 the structure of languages1 the face of the ground1 c4 shew that man and his habitation have not been from eternity2 therefore ,god is eternal4 ,as all excellency is in himself or derived from him1 his happiness depends only on himself2 and the worlds he has made1 are so far pleasing as they exhibit himself to himself4 ,he could have made his intelligent creatures all confirmed in holiness1 but he chose to confer liberty1 which was a blessing till abused4 ,he knew all the consequences1 and that these would exercise his mercy and justice4 ,partial evil he determined should produce universal good1 and that no evil should take place1 but that which should eventually praise him4 ,the first intelligent creatures were purely spiritual1 and each stood or fell for himself4 ,he united in man the spiritual and corporeal natures2 he formed his soul innocent and holy1 and made ample provision for the comfort of his body2 and as it would have been inconvenient to have brought all of the human family1 which were to be in every generation1 upon the earth at one time1 and still more so1 that1 every one standing or falling for himself1 the earth should be the common habitation of beings perfectly holy1 happy1 and immortal1 and also of cursed perishing beings1 he constituted the first man a representative of his race4 8,let us make man10 the race in one4 ,to be fruitful1 multiply1 fill1 and subdue the earth1 were directed to the race4 8,in the day thou eatest thereof1 thou shalt die40 ,he did die spiritually1 he lost his innocence1 became the subject of guilt1 shame1 and fear2 and all his posterity inherit the fallen nature4 ,being already cursed1 when afterwards arraigned and sentenced1 it was only necessary to curse his enjoyments in this world4 ,his posterity were included1 for they are subjected to the same afflictions and death4 ,if they had not been included in the sentence 8dust thou art1 and unto dust shalt thou return10 as they were a part of his dust1 not dying1 it would not have been accomplished4 ,that he represented the race appears also from this1 that the command was given to him before his wife was formed1 and also because it does not appear that her eyes were opened to see her guilt1 and miserable condition until he had eaten of the fruit2 then 8the eyes of them both were opened40 ,the remedy was provided before the creation1 and nothing can be shown to prove that it is not complete in every instance when there is not actual guilt4 ,that the woman was to have a seed the first parent heard announced in the sentence against the tempter1 whilst standing in suspense momently in expectation of that death which had been threatened4 ,if the plural had been used1 this could have been no intimation of the seed ,christ4 ,why was the word woman used1 which excludes the man1 and not the term man1 which would have embraced both1 unless the ,son of the virgin was intended8 ,it is all one great whole1 perfectly seen only to ,god himself4 8,o the depth of the riches both of the wisdom and knowledge of ,god2 how unsearchable are his judgments1 and his ways past finding out40 ,footnote #df3 ,vid4 ,grot4 in ,hos4 vi4 #g4 ,mihi latina hc interpretatio non displicet1 ut sensus hic sit2 sicut ,adam1 quia pactum meum violavit1 expulsus est ex ,hedene2 ita quum est ex sua terra expelli4 ,footnote #dg3 ,when ,i speak of the advantages being1 for substance the same1 it is supposed1 that there are some circumstances of glory1 in which that salvation that was purchased by ,christ1 differs from that happiness which ,adam would have been possessed of had he persisted in his integrity4 ,footnote #dh3 ,yet it is the better opinion1 that he was vulnerable only on one point4 ,footnote #di3 ,the principal argument brought to prove this1 is the application of that scripture1 to this purpose1 in ,cant4 viii4 #e4 ,i raised thee up under the apple tree2 there thy mother brought thee forth1 as if he should say1 the church1 when1 fallen by our first parents eating the fruit of this tree1 was raised up1 when the ,messiah was first promised4 ,but1 though this be a truth1 yet whether it be the thing intended1 by the ,holy ,ghost1 in that scripture1 is uncertain4 ,as for the opinion of those who suppose it was a fig-tree1 as ,theodoret1 ,vid4 ,quest1 xxviii4 in ,gen4 and some other ancient writers2 that has no other foundation1 but what we read1 concerning our first parents sewing fig leaves together1 and making themselves aprons1 which1 they suppose1 was done before they departed from the tree1 their shame immediately suggesting the necessity thereof4 ,but others think1 that whatever tree it were1 it certainly was not a fig-tree1 because it can hardly be supposed but that our first parents1 having a sense of guilt1 as well as shame1 would be afraid so much as to touch that tree1 which had occasioned their ruin4 ,others conclude1 that it was a vine1 because our ,saviour appointed that wine1 which the vine produces1 should be used1 in commemorating his death1 which removed the effects of that curse1 which sin brought on the world3 but this is a vain and trifling method of reasoning1 and discovers what lengths some men run in their absurd glosses on scripture4 ,footnote #ej3 ,vid4 ,joseph4 ,antiquit4 ,lib4 ,i4 cap4 #b4 ,footnote #ea3 ,vid4 ,socin4 de ,stat4 ,prim4 ,hom4 ,smalc4 de ver4 ,nat4 ,dei4 ,fil4 ,quest ,,xxi4 ,,quest4 ,,xxi4 ,did man continue in that estate wherein ,god at first created him8 ,,answ4 ,our first parents1 being left to the freedom of their own will1 through the temptation of ,satan1 transgressed the commandment of ,god1 in eating the forbidden fruit1 and thereby fell from the state of innocency1 wherein they were created4 ,in this answer1 ,i4 ,there is something supposed1 namely1 that our first parents were endued with a freedom of will4 ,this is a property belonging to man1 as a reasonable creature2 so that we may as well separate understanding from the mind1 as liberty from the will1 especially when it is conversant about things within its own sphere1 and1 most of all1 when we consider man in a state of perfection1 as to all the powers and faculties of his soul1 as he was before the fall4 ,now1 that we may understand what this freedom of will was1 let it be considered1 that it consisted in a power1 which man had1 of choosing1 or embracing1 what appeared1 agreeably to the dictates of his understanding1 to be good1 or refusing and avoiding what was evil1 and that without any constraint or force1 laid upon him1 to act contrary to the dictates thereof2 and it also supposes a power to act pursuant to what the will chooses1 otherwise it could not secure the happiness that it desires1 or avoid the evil that it detests1 and then its liberty would be little more than a name1 without the thing contained in it4 ,moreover1 since the thing that the will chooses1 is supposed to be agreeable to the dictates of the understanding1 it follows1 that if there be an error in judgment1 or a destructive1 or unlawful object presents itself1 under the notion of good1 though it be really evil1 the will is1 notwithstanding1 said to act freely1 in choosing or embracing it1 in which respect it is free to evil1 as well as to good4 ,to apply this to our present purpose1 we must suppose man1 in his state of innocency1 to have been without any defect in his understanding1 and therefore that he could not1 when making a right use of the powers and faculties of his soul1 call evil good1 or good evil4 ,nevertheless1 through inadvertency1 the mind might be imposed on1 and that which was evil might be represented under the appearance of good1 and accordingly the will determine itself to choose or embrace it2 for this is not inconsistent with liberty1 since it might have been avoided by the right improvement of his natural powers1 and therefore he was not constrained or forced to sin4 ,now it appears1 that our first parents had this freedom of will1 or power to retain their integrity1 from their being under an indispensible obligation to yield perfect obedience1 and liable to punishment for the least defect thereof4 ,this therefore1 supposes the thing not to be in itself impossible1 or the punishment ensuing unavoidable4 ,therefore it follows1 that they had a power to stand2 or1 which is all one1 a liberty of will1 to choose that which was conducive to their happiness4 ,this might also be argued from the difference that there is between a man's innocent and fallen state4 ,nothing is more evident1 than that man1 as fallen1 is1 by a necessity of nature1 inclined to sin2 and accordingly he is styled1 a servant of sin1 ,john viii4 #cd4 or a slave to it1 entirely under its dominion3 but it was otherwise with him before his fall1 when1 according to the constitution of his nature1 he was equally inclined to what is good1 and furnished with every thing that was necessary to his yielding that obedience1 which was demanded of him4 ,,ii4 ,it is farther observed1 that our first parents were left to the freedom of their own will4 ,this implies1 that ,god did not design1 especially1 while they were in this state of probation1 to afford them that immediate help1 by the interposition of his providence1 which would have effectually prevented their compliance with any temptation to sin2 for that would have rendered their fall impossible1 and would have been a granting them the blessing of confirmation1 before the condition thereof was fulfilled4 ,god could easily have prevented ,satan's entrance into paradise2 as he does his coming again into heaven1 to give disturbance to1 or lay snares for any of the inhabitants thereof2 or1 though he suffered him to assault our first parents1 he might1 by the interposition of his grace1 have prevented that inadvertency1 by which they gave the first occasion to his victory over them4 ,there was no need for ,god to implant a new principle of grace in their souls2 for1 by the right use of the liberty of their own wills1 they might have defended themselves against the temptation2 and had he given them a present intimation of their danger1 or especially excited those habits of grace1 which were implanted in their souls1 at that time1 when there was most need thereof1 their sinful compliance with ,satan's temptation would have been prevented3 but this ,god was not obliged to do2 and accordingly he is said to leave them to the freedom of their own wills4 ,and this does not render him the author of their sin1 or bring them under a natural necessity of falling1 inasmuch as he had before furnished them with sufficiency of strength to stand4 ,man was not like an infant1 or a person enfeebled1 by some bodily distemper1 who has no ability to support himself1 and therefore1 if not upheld by another1 must necessarily fall3 but he was like a strong man1 who1 by taking heed to his steps1 may prevent his falling1 without the assistance of others4 ,he had no propensity in nature to sin1 whereby he stood in need of preventing grace2 and ,god1 in thus leaving him to himself1 dealt with him in a way agreeable to the condition in which he was4 ,he did not force1 or incline him to sin1 but left him to the mutability of his own will1 according to the tenor of the dispensation which he was under4 ,,iii4 ,it is farther observed1 that there was an assault made on our first parents by ,satan1 not by violence1 but by temptation2 the consequence whereof was1 that1 by sinful compliance therewith1 they fell from their state of innocency4 ,it appears very evident1 from scripture1 that they were deceived1 or beguiled1 as ,eve says1 ,the serpent beguiled me1 and ,i did eat1 ,gen4 iii4 #ac4 ,and the apostle ,paul speaks concerning it to the same effect2 ,the woman being deceived1 was in the transgression1 #a ,tim4 ii4 #ad4 in which scripture1 though it be said1 in the foregoing words1 that ,adam was not deceived1 probably nothing more than this is intended1 that the man was not first deceived1 or not immediately deceived1 by the serpent1 but by his wife2 though1 indeed1 some give another turn to that expression1 and suppose that ,adam sinned knowingly1 being content to plunge himself into the depths of misery1 in complaisance to her1 in her sorrows3#eb ,but we rather think1 that the apostle does not speak of ,adam's not being deceived1 but rather of his not being first deceived1 or first in the transgression4 ,now this deception or temptation1 was from the devil1 who1 because of his subtilty1 is called1 ,that old serpent1 ,rev4 xii4 #i4 chap4 xx4 #b4 and he is said to make use of wiles1 ,eph4 vi4 #aa4 that is1 various methods of deceit in suiting his temptations1 so that men may be ensnared by them2 which leads us to consider1 ,,iv4 ,the methods he took to deceive our first parents1 as we have a particular account thereof1 and of their compliance therewith1 in ,gen4 iii4 #a-f4 in which we shall take occasion to observe who the tempter was2 and the way and manner how he assaulted them4 ,there are two extremes of opinion1 which some run into1 which are equally to be avoided4 ,on the one hand1 some suppose that it was a beast1 or natural serpent1 that was the tempter1 and that the devil had no hand in the temptation2 whereas others suppose that there was no serpent made use of1 but that the devil did all without it1 and that he is styled a serpent1 in that scripture1 from his subtilty4 ,this we call another extreme of opinion1 and1 indeed1 the truth lies in a medium between them both2 therefore we must suppose1 that there was really a natural serpent1 a beast so called1 made use of1 as an instrument1 by the devil1 by which he managed the temptation1 and accordingly that he possessed and spake by it1 which is the most common opinion1 and agrees best with the account given of it in the above-mentioned scripture2 and it is also consistent with what our ,saviour says of him1 when describing him as a murderer from the beginning1 ,john viii4 #dd4 ,that it was not only1 or principally1 the natural serpent that tempted our first parents1 will appear1 if we consider1 7#a47 ,that1 though the serpent1 indeed1 is said to be more subtile than all the beasts of the field1 yet it never was endowed with speech1#ec and therefore could not1 unless actuated by a spirit1 hold a discourse with ,eve1 as he is said to have done4 7#b47 ,brute creatures cannot reason1 or argue1 as the serpent did2 for1 whatever appearance of reason there may be in them1 it would be a very hard matter to prove that they are capable of digesting their ideas into a chain of reasoning1 or inferring consequences from premises1 as the serpent did2 much less are they capable of reasoning about divine subjects1 who know nothing of ,god1 or the nature of moral good or evil1 as the serpent that tempted ,eve must be supposed to have done4 ,but though the serpent was not the principal agent herein1 yet it was made use of by the devil2 and therefore the whole history1 which we have thereof in the place before-mentioned1 is not an allegorical account of what ,satan did1 as some suppose1 without any regard to the part that the serpent bore therein4 ,this appears from the curse denounced against the serpent1 ,because thou hast done this1 saith ,god1 thou art cursed above all cattle1 and above every beast of the field2 upon thy belly shalt thou go1 and dust shalt thou eat all the days of thy life1 ,gen4 iii4 #ad4 which is only applicable to the beast so called1 and this we see evidently fulfilled at this day4 ,some1 from hence1 infer1 not1 ,i think1 without reason1 that the serpent1 before this1 went erect2 whereas afterwards1 as containing the visible mark of the curse1 it is said to go on its belly4 ,this part of the curse therefore respected the natural serpent only2 whereas that contained in the following words1 ,i will put enmity between thee and the woman1 and between thy seed and her seed2 it shall bruise thy head1 and thou shalt bruise his heel1 ver4 #ae4 respects the devil1 that actuated1 or spake by it2 though ,i am not insensible that some ,jewish writers1 and others1 who would exempt the devil from having any hand in the temptation1 and throw all the blame on the brute creature1 the natural serpent1 give a very jejune and empty sense of this text1 as though it were to be taken altogether1 according to the letter thereof1 as importing1 that there should be a war between man and the serpent1 that so he might be revenged on him1 which should never cease till he had slain him1 or had bruised his head4 ,but it seems very plain1 that as the former verse respects the instrument made use of1 viz4 the natural serpent1 so this respects the devil1 and contains a prediction1 that his malice should be defeated1 and his power destroyed1 by our ,saviour1 who is here promised1 and described as the seed of the woman4 ,from all which we are bound to conclude1 that the devil making use of the serpent1 was the tempter1 by whom our first parents were seduced1 and led astray from ,god1 to the ruin of themselves1 and all their posterity4 ,there are several things that may be observed in the method ,satan took in managing this temptation1 by which he seduced and overcame our first parents1 of which we have an account in the scripture before-mentioned4 #a4 ,he concealed his character as a fallen spirit1 and pretended himself to be in circumstances not unlike to those in which our first parents were1 at least in this1 that he seemed to pay a deference to the great ,god1 so far as to allow that he had a right to give laws to his creatures2 and it is more than probable that this was done immediately after his fall1 and that our first parents knew nothing of this instance of rebellion in heaven1 and did not1 in the least1 suppose that there were any creatures who were enemies to ,god1 or were using endeavours to render them so4 ,had the devil given ,eve an historical narration of his sin and fall1 and begun his temptation with open blasphemy1 or reproach cast on ,god1 whom he had rebelled1 against1 he could not but apprehend that our first parents would have treated him with the utmost abhorrence1 and fled from him as an open enemy2 but he conceals his enmity to ,god1 while he pretends friendship to them1 which was a great instance of subtilty2 inasmuch as an enemy is never more formidable1 that when he puts on a specious pretence of religion1 or conceals his vile character as an enemy to ,god1 and at the same time1 pretends a great deal of friendship to those whom he designs to ruin4 #b4 ,as he tempted our first parents soon after his own fall1 which shews his restless malice against ,god and goodness2 so it was not long after their creation1 in which he shewed his subtilty1 not barely1 as some suppose1 because he was apprehensive1 that the longer man stood1 the more his habits of grace would be strengthened1 and so it would be more difficult for the temptation to take effect4 ,but that which seems to be the principal reason1 was1 either because he was apprehensive that man might soon have an intimation given him1 that there were some fallen spirits1 who were laying snares for his ruin1 and therefore he would have been more guarded against him2 or principally because he did not know but that man might soon be confirmed in this state of holiness and happiness2 for how long ,god would continue him in a state of probation1 was not revealed1 and the devil knew very well that1 upon his obtaining the grace of confirmation1 after he had yielded obedience for a time1 all his temptations would prove ineffectual2 therefore he applied himself to his work with the greatest expedition4 #c4 ,he assaulted ,eve when she was alone4 ,this1 indeed1 is not expressly mentioned in scripture2 but yet it seems very probable1 inasmuch as he directed his discourse to1 and held a conference with her1 and not with ,adam1 which doubtless1 he would have done1 had he been present2 and then it could hardly have been said1 as the apostle does in the scripture before-mentioned1 that the woman was first in the transgression1 and that she was first deceived by the serpent2 and1 indeed1 had he been with her1 though she might have been first in eating the forbidden fruit2 yet he would have sinned1 as being a partaker with her therein1 by suffering her to comply with the temptation1 and not warning her of her danger1 or endeavouring to detect the devil's sophistry1 and restrain her from compliance therewith4 ,as the law deems every one to be principals in traiterous conspiracies against a prince1 it they are only present1 provided they do not use those proper means which they ought to prevent it2 accordingly if ,adam had been with ,eve1 he would have sinned with her1 before he received the forbidden fruit from her hand2 which we do not find him charged with2 therefore she was alone1 on which account the devil took her at the greatest disadvantage2 for1 as the wise man well observes1 ,two are better than one2 for if they fall1 the one will lift up his fellow2 but woe to him that is alone when he falleth1 ,eccles4 iv4 #i1 #aj4 #d4 ,the instrument ,satan made use of1 was1 as was before observed1 the serpent3 ,probably he was not suffered to take a human shape2 or1 if he had1 that would not so well have answered his end1 since it would have tended to amuse and surprise our first parents1 and have put them upon enquiries who he was1 and whence he came1 for they knew that there were no human creatures formed but themselves4 ,if he had made use of an inanimate creature1 it would have been more surprising to hear it speak and reason about the providence of ,god2 and if he had not assumed1 any visible shape1 he could not have managed the temptation with that success2 for there was no corrupt nature in our first parents to work upon1 as there is in us4 ,therefore some are ready to conclude1 that no temptation can be offered to an innocent creature1 in an internal way1 by the devil2 therefore it must be presented to the senses1 and consequently it was necessary that he should assume some shape1 and particularly that of some brute creature1 that he might more effectually carry on his temptation4 ,and it was expedient to answer his design1 that he should not make use of any brute creature1 that is naturally more stupid1 and therefore less fit for his purpose2 accordingly he made use of the serpent1 concerning which it is observed1 that it is more subtil than any beast of the field2 and1 as some suppose1 it was1 at first1 a very beautiful creature1 however odious it is to mankind at present1 and that it had a bright shining skin curiously painted with variety of colours1 which1 when the sun shone upon it1 cast a bright reflection of all the colours of the rainbow4 ,but passing this by1 as what is uncertain2 #e4 ,it is probable that the devil took that opportunity to discourse with ,eve about the tree of knowledge1 when she was standing by1 or at least1 not far from it1 that so he might prevail with her to comply with the temptation in haste2 whereas1 if he had given her room for too much deliberation1 it might have prevented his design from taking effect3 ,if she had been at some distance from the tree1 she would have had time to consider what she was going about2 she did not want understanding to detect the fallacy1 had she duly weighed matters1 and therefore would hardly have complied with the temptation4 ,again1 that she was1 at least1 within sight of the tree appears from hence1 that the serpent takes occasion1 from the beholding of it1 to discourse about it1 and commend it2 and1 while he was speaking about it to her1 she saw that it was pleasant to the eye1 and good for food4 #f4 ,as to what respects the matter of the temptation1 we may observe1 that the devil did not immediately tempt her to blaspheme ,god1 to proclaim open war against him1 or to break one of the commandments of the moral law2 but to violate a positive law1 which1 though heinous in its own nature1 as it was a practical disowning or denying the sovereignty of ,god1 and had many other aggravations attending it2 yet the breach of positive laws1 founded on ,god's arbitrary will1 are generally reckoned less aggravated1 or we are inclined to entertain the temptation thereunto with less abhorrence than when we are tempted to break one of the moral laws1 which are founded on the nature of ,god4 ,had he tempted her to deny that there was a ,god1 or that there was any worship due to him2 or had it been to have murdered her husband1 or to commit any other crime1 which is in itself shocking to human nature1 he would have had less ground to conclude that his temptation would have taken effect4 ,and here we may observe1 that he proceeded1 in a gradual way1 from less to greater insinuations1 brought against ,god4 7#a47 ,he does not immediately and directly1 in his first onset1 bring a charge against ,god1 or his providence1 but pretends ignorance1 and speaks as one that wanted information1 when he says1 ,yea1 hath ,god said1 ,ye shall not eat of every tree in the garden1 q4 d4 ,here is a garden well stored with fruit1 the trees whereof are designed for your food2 are there any of which you are prohibited to eat8 ,this question occasions her reply2 ,the woman said unto the serpent1 ,we may eat of the fruit of the trees of the garden2 but of the fruit of the tree which is in the midst of the garden1 ,god hath said1 ,ye shall not eat of it2 neither shall ye touch it1 lest ye die4 ,some think1 that her sin began here1 and that she misrepresents the divine prohibition1 for she was not forbid to touch it2 it is only said1 ,in the day that thou eatest thereof thou shalt surely die1 ,gen4 ii4 #ag4 ,but ,i cannot see that this was any other than a just inference from the prohibition itself1 as every thing is to be avoided that may prove an occasion of sin1 as well as the sin itself4 ,others suppose1 that there is a degree of unbelief contained in that expression1 ,lest ye die#ed2 which may be rendered1 ,lest peradventure ye die1 as implying1 that it was possible for ,god to dispense with his threatning1 and so death would not certainly ensue2 whereas ,god had expressly said1 ,in the day that thou eatest thereof1 thou shalt surely die4 ,but passing by this1 as an uncertain conjecture1 let us farther consider1 7#b47 ,after this1 ,satan proceeds from questioning1 as though he desired information1 to a direct and explicit confronting the divine threatning1 endeavouring to persuade her1 that ,god would not be just to his word1 when he says1 ,ye shall not surely die4 ,he then proceeds yet farther1 to cast an open reproach on the great ,god1 when he says1 ,god doth know that in the day ye eat thereof1 your eyes shall be opened1 and ye shall be as ,gods1 knowing good and evil4 ,here we may observe1 #ast1 ,that he prefaces this reproach in a most vile and wicked manner1 with an appeal to ,god for a confirmation of what he was about falsely to suggest1 ,god doth know1 c4 #b;dly1 ,he puts her in mind1 that there were some creatures above her1 with an intent to excite in her pride and envy3 and it is as though he had said2 notwithstanding your dominion over the creatures in this lower world1 there are other creatures above you2 for so our translation renders the words1 gods1 meaning the angels4 ,and ,satan farther suggests1 that these excel man1 as in many other things1 so particularly in knowledge1 thereby tempting her to be discontented with her present condition2 and1 since knowledge is the highest of all natural excellencies1 he tempts her hereby to desire a greater degree thereof1 than ,god had allotted her1 especially in her present state1 and so to desire to be equal to the angels in knowledge2 which might seem to her a plausible suggestion1 since knowledge is a desirable perfection4 ,he does not commend the knowledge of fallen angels1 or persuade her to desire to be like those who are the greatest favourites of ,god4 ,from whence it may be observed1 that it is a sin to desire many things that are in themselves excellent1 provided it be the will of ,god that we should not enjoy them4 ,but it may be observed1 that a different sense may be given of the ,hebrew word1 which we translate gods3 for it may as well be rendered1 ,ye shall be like ,god1 that is1 ,ye shall have a greater degree of the image of ,god2 particularly that part of it that consists in knowledge4 ,but however plausible this suggestion might seem to be1 she ought not to have desired this privilege1 if ,god did not design to give it1 especially before the condition of the covenant she was under was performed2 much less ought she to have ventured to have sinned against ,god to obtain it4 #c;dly1 ,satan farther suggests1 that her eating of the tree of knowledge would be a means to attain this greater degree of knowledge2 therefore he says1 ,in the day you eat thereof1 your eyes shall be opened1 c4 ,we cannot suppose1 that he thought her so stupid as to conclude that there was a natural virtue in the fruit of this tree1 to produce this effect2 for none can reasonably suppose that there is a natural connexion between eating and increasing in knowledge4 ,therefore we may suppose1 that he pretends that the eating thereof was ,god's ordinance for the attaining of knowledge2 so that1 as the tree of life was a sacramental ordinance1 to signify man's attaining eternal life1 this tree was an ordinance for her attaining knowledge2 and therefore that ,god's design in prohibiting her from eating of it1 was1 that she should be kept in ignorance1 in comparison with what she might attain to by eating of it3 ,vile and blasphemous insinuation6 to suggest1 not only that ,god envied her a privilege1 which would have been so highly advantageous1 but that the sinful violation of his law was an ordinance to obtain it4 ,it is farther supposed1 by some1 though not mentioned in scripture1 that ,satan1 to make his temptation more effectual1 took and ate of the tree himself1 and pretended1 as an argument to persuade her to do likewise1 that it was by this means1 that he1 being a serpent1 and as such on a level with other animals of the same species1 had arrived to the faculty of talking and reasoning1 so that now he had attained a kind of equality with man2 therefore if she eat of the same fruit1 she might easily suppose she should attain to be equal with angels4 ,by these temptations1 ,eve was prevailed on1 and so we read1 that she took of the fruit thereof and did eat2 it may be1 the fruit was plucked off by the serpent1 and held out to her1 and she1 with a trembling hand1 received it from him1 and thereby fell from her state of innocency4 ,having considered the fall of ,eve1 who was the first in the transgression1 we are now to speak of the fall of ,adam3 ,this is expressed more concisely in the fore-mentioned chapter1 ver4 #f4 ,she gave also unto her husband1 and he did eat4 ,we are not to suppose that she gave him this fruit to eat1 without his consent to take it2 or that she did not preface this action with something not recorded in scripture3 but it is most probable that she reported to him what had passed between her and the serpent1 and prevailed on him by the same arguments which she was overcome by2 so that ,adam's fall was1 in some respect1 owing to the devil1 though ,eve was the more immediate instrument thereof4 ,and to this we may add1 that1 besides her alleging the arguments which the serpent had used to seduce her1 it is more than probable she continued eating herself1 and commending the pleasantness of the taste thereof1 above all other fruits1 as it might seem to her1 when fallen1 to be much more pleasant than really it was2 for forbidden fruit is sweet to corrupt nature4 ,and besides1 we may suppose1 that1 through a bold presumption1 and the blindness of her mind1 and the hardness of her heart1 which immediately ensued on her fall1 she might insinuate to her husband1 that what the serpent had suggested was really true2 for as he had said1 ,ye shall not surely die1 so now1 though she had eaten thereof1 she was yet alive2 and therefore that he might eat thereof1 without fearing any evil consequence that would attend it3 by this means he was prevailed upon1 and hereby the ruin of mankind was completed4 ,thus concerning their sin and fall4 ,v4 ,we shall now consider what followed thereupon1 as contained in that farther account we have of it1 in ,gen4 iii4 #g1 c4 ,and here we may observe1 #a4 ,that they immediately betray and discover their fallen state1 inasmuch as they1 who before knew not what shame or fear meant1 now experienced these consequences inseparable from sin3 ,they knew that they were naked1 and accordingly they were ashamed2#ee and had a sense of guilt in their consciences1 and therefore were afraid4 ,this appears1 in that3 #b4 ,god calls them to an account for what they had done1 and they1 through fear1 hide themselves from his presence2 which shews how soon ignorance followed after the fall4 ,how unreasonable was it to think that they could hide themselves from ,god8 since there is no darkness1 nor shadow of death1 where the workers of iniquity may hide themselves1 ,job xxxiv4 #bb4 #c4 ,god expostulates with each of them1 and they make excuses2 the man lays the blame upon his wife1 ver4 #ab4 ,the woman1 whom thou gavest to be with me1 she gave me of the tree1 and ,i did eat2 which contains a charge against ,god himself1 as throwing the blame on his providence1 ,the woman whom thou gavest to be with me4 ,and here was an instance of a breach of affection between him and his wife3 as sin occasions breaches in families1 and1 an alienation of affection in the nearest relations1 he complains of her1 as the cause of his ruin1 as though he had not been active in this matter himself4 ,the woman1 on the other hand1 lays the whole blame on the serpent1 ver4 #ac4 ,the serpent beguiled me1 and ,i did eat4 ,there was1 indeed1 a deception or beguiling2 for1 as has been already observed1 an innocent creature can hardly sin1 but through inadvertency1 as not apprehending the subtilty of the temptation1 though a fallen creature sins presumptuously1 and with deliberation2 however1 she should not have laid the whole blame on the serpent1 for she had wisdom enough to have detected the fallacy1 and rectitude of nature sufficient to have preserved her from compliance with the temptation1 if she had improved those endowments which ,god gave her at first4 ,we shall now consider the aggravations of the sin of our first parents4 ,it contained in it many other sins4 ,some have taken pains to shew how they broke all the ,ten ,commandments1 in particular instances3 ,but1 passing that by1 it is certain1 that they broke most of them1 and those both of the first and second table2 and it may truly be said1 that1 by losing their innocency1 and corrupting1 defiling1 and depraving their nature1 and rendering themselves weak1 and unable to perform obedience to any command1 as they ought1 they were virtually guilty of the breach of them all1 as the apostle says1 ,whosoever shall keep the whole law1 and yet offend in one point1 he is guilty of all1 ,james ii4 #aj4 ,but1 more particularly1 there were several sins contained in this complicated crime2 as1 7#a47 ,a vain curiosity to know more than what was consistent with their present condition1 or1 at least1 a desire of increasing in knowledge in an unlawful way4 7#b47 ,discontentment with their present condition2 though without the least shadow of reason leading to it4 7#c47 ,pride and ambition1 to be like the angels1 or like ,god1 in those things1 in which it was unlawful to desire it3 it may be1 they might desire to be like him in independency1 absolute sovereignty1 c4 which carries in it downright ,atheism1 for a creature to desire thus to be like to him4 7#d47 ,there was an instance of profaneness1 in supposing that this tree was ,god's ordinance1 for the attaining of knowledge1 and accounting that1 which was in itself sinful1 a means to procure a greater degree of happiness4 7#e47 ,it contained in it unbelief1 and a disregard1 either to the promise annexed to the covenant given to excite obedience1 or the threatening denounced to deter from sin2 and1 on the other hand1 they gave credit to the devil1 rather than ,god4 7#f47 ,there was in it an instance of bold and daring presumption1 concluding that all would be well with them1 or that they should1 notwithstanding1 remain happy1 though in open rebellion against ,god1 by the violation of his law2 concluding1 as the serpent suggested1 that they should not surely die4 7#g47 ,it was the highest instance of ingratitude1 inasmuch as it was committed soon after they had received their being from ,god1 and that honour of having all things in this world put under their feet1 and the greatest plenty of provisions1 both for their satisfaction and delight1 and no tree of the garden prohibited1 but only that which they ate of1 ,gen4 ii4 #af1 #ag4 7#h47 ,it was committed against an express warning to the contrary2 therefore whatever dispute might arise concerning other things being lawful1 or unlawful1 there was no question but that this was a sin1 because expressly forbidden by ,god1 and a caution given them to abstain from it4 7#i47 ,if we consider them as endowed with a rectitude of nature1 and in particular that great degree of knowledge which ,god gave them3 ,this must be reckoned a sin against the greatest light2 so that what inadvertency soever there might have been1 as to what respects that which first led the way to a sinful compliance3 they had a sufficient degree of knowledge to have fenced against the snare1 how much soever they pretended themselves to be beguiled and deceived1 as an excuse for their sin2 and1 had they made a right use of their knowledge1 they would certainly have avoided it4 7#aj47 ,inasmuch as one of our first parents proved a tempter to the other1 and the occasion of his ruin1 this contained a notorious instance of that want of conjugal affection and concern for the welfare of each other1 which the law of nature1 and the relation they stood in to one another1 required4 7#aa47 ,as our first parents were made after the image of ,god1 this sin contained their casting contempt upon it2 for they could not but know that it would despoil them of it4 ,and as eternal blessedness was to be expected if they yielded obedience1 this they also contemned1 and1 as every sinner does1 they despised their own souls in so doing4 7#ab47 ,as ,adam was a public person1 the federal head of all his posterity1 intrusted with the important affair of their happiness1 though he knew that his fall would ruin them1 together with himself1 there was not only in it a breach of trust1 but a rendering himself1 by this means1 the common destroyer of all mankind2 which was a greater reproach to him1 than his being their common father was an honour4 ,we shall conclude with a few inferences from what has been said1 concerning the fall of our first parents4 #ast1 ,if barely the mutability of man's will1 without any propensity or inclination to sin in his nature1 may endanger1 though not necessitate1 his fall1 especially when left to himself1 as the result of ,god's sovereign will2 then how deplorable is the state of fallen man1 when left to himself by ,god in a judicial way1 being1 at the same time1 indisposed for any thing that is good4 #b;dly1 ,from the action of the devil1 in attempting to ruin man1 without the least provocation1 merely out of malice against ,god1 we may infer the vile and heinous nature of sin1 its irreconcilable opposition to ,god2 and also how much they resemble the devil1 who endeavour to persuade others to join with them as confederates in iniquity1 and thereby to bring them under the same condemnation with themselves3 this is contrary to the dictates of human nature1 unless considered as vile1 degenerate1 and depraved by sin4 #c;dly1 ,how dangerous a thing is it to go in the way of temptation1 or to parley with it1 and not to resist the first motion that is made to turn us aside from our duty8 ,and what need have we daily to pray1 as instructed by our ,saviour1 that ,god would not1 by any occurrence of providence1 lead us into temptation6 #dthly1 ,we learn1 from hence1 the progress and great increase of sin3 it is like a spreading leprosy1 and arises to a great height from small beginnings2 so that persons proceed from one degree of wickedness to another1 without considering what will be the sad effect and consequence thereof4 ,footnote #eb3 ,this is beautifully described by ,milton1 7in his paradise lost1 ,book ,,ix47 and many others have asserted the same thing for substance1 as thinking it below the wisdom of the man to be imposed on2 thereby insinuating1 though without sufficient ground1 that he had a greater degree of wisdom allotted to him than his wife4 ,footnote #ec3 ,josephus indeed1 7,see ,antiq4 ,lib4 ,i4 cap4 #b47 intimates1 that the serpent was1 at first1 endowed with speech1 and that his loss of it was inflicted for his tempting man2 but it is a groundless conjecture arising from a supposition1 that those things spoken of in ,gen4 iii4 which are attributed to the devil1 were done without him1 which is not only his opinion1 but of many other ,jewish writers1 and several modern ones4 ,footnote #ed3 ,the words of the prohibition1 in ,gen4 ii4 #ag4 are1 ,ye shall surely die3 whereas in the account she gives thereof to the serpent1 her words are1 which ,onkelos1 in his ,targum1 renders1 ,ne forte moriamini4 ,footnote #ee3 ,the command had been given to ,adam3 he was the representative of ,eve and his posterity2 accordingly1 upon her eating1 no change was discovered3 but as soon as he ate1 8the eyes of them both were opened40 ,they instantly felt a conscious loss of innocence1 and they were ashamed of their condition4 ,this affection may have either good or evil as its exciting cause4 ,the one species is praise-worthy1 the other culpable4 ,when there exists shame of evil1 the honour of the party has been wounded4 ,honour1 the boast of the irreligious1 is the vanguard of virtue1 and is always set for her defence1 while she is contented with her own station4 ,but when honour assumes the authority1 which belongs to conscience and reason1 the man becomes an idolater4 ,for conscience aims at ,god's glory1 honour at man's2 conscience leads to perfect integrity1 whilst honour is contented with the reputation of it3 the one makes us good1 the other desires to become respectable4 ,conscience and religion will produce that1 which honour aims at the name of4 ,honour without virtue1 is mere hypocrisy4 ,but honour as ancillary to virtue1 will detect and vanquish temptation1 before virtue may apprehend danger3 she is therefore to be regarded and fostered1 but to be restrained within her own precincts4 ,shame of good is rather an evidence of a want of honour1 and springs from dastardly cowardice3 it argues weak faith1 superficial knowledge1 and languid desires of good4 ,such knowledge and desires are barely enough to aggravate the guilt1 and show it was deliberate4 ,the religious man must count upon opposition from a world hostile to holiness4 ,his conduct and character will necessarily1 by contrast1 condemn those of the wicked4 ,but he is neither to abandon his duty1 but cause his light to shine2 nor purposely afflict the sensibility of his enemies1 but treat them with mildness and kindness4 ,the demure and dejected countenance is to be avoided1 not only because the ,christian has a right to be cheerful1 but because when voluntary1 it is hypocritical2 and because also it injures the cause by exciting disgust and contempt1 and provoking persecution1 where a mild and evenly deportment would command the respect and admiration even of the evil themselves4 ,contempt and ridicule will come4 ,but the ,christian should know that this indicates defect in the authors of them4 ,if religion were1 as the infidel hopes it will prove1 without foundation1 to ridicule the conscientious man for his weakness1 is rudeness1 weakness1 and want of generosity4 ,if religion be doubtful1 to ridicule it is to run the hazard of ,divine resentment1 and highly imprudent4 ,if it be certain1 it is to rush upon the bosses of ,god's buckler1 and the most horrid insolence4 ,ridicule is no test of truth1 for the greatest and most important truths may be subjected to wit2 it is no index of strength of understanding2 and wit and great knowledge almost never are found together4 ,it indicates nothing noble or generous1 but a little piddling genius1 and contemptible pride4 ,he who yields to the shame of that which is good1 weakens his powers of resistance1 provokes the ,spirit of grace1 hardens his conscience1 strengthens the hands of the enemy1 excites the contempt of the wicked themselves1 grieves his follow ,christians1 affronts ,god to his face1 and incurs the judgment of ,christ 8,whosoever is ashamed of me and my words1 of him will ,i be ashamed40 ,quest4 ,,xxii4 ,,quest4 ,,xxii4 ,did all mankind fall in that first transgression8 ,,answ4 ,the covenant being made with ,adam1 as a public person1 not for himself only1 but for his posterity1 all mankind descending from him by ordinary generation1 sinned in him1 and fell with him in that first transgression4 ,having shewn1 in the foregoing answer how our first parents sinned and fell1 we are now led to consider1 how their fall affected all their posterity1 whom they represented2 and accordingly it is said1 that the covenant was made with ,adam1 as a federal head1 not for himself only1 but all his posterity2 so that they sinned in1 and fell with him4 ,but1 before we enter more particularly on this subject1 it may not be improper to enquire1 whether this character1 of being the head of the covenant1 respects only ,adam1 or both our first parents8 ,i am sensible there are many who think this covenant was made with ,adam1 as the head of his posterity1 exclusive of ,eve2 so that1 as he did not represent her therein1 but his seed1 she was not1 together with him1 the representative of mankind2 therefore1 though the covenant was made with her1 and she was equally obliged to perform the conditions thereof1 yet she was only to stand or fall for herself1 her concern herein being only personal2 and therefore it follows1 from hence1 that when she fell1 being first in the transgression1 all mankind could not be said to sin and fall in her1 as they did in ,adam2 therefore1 if she alone had sinned1 she would have perished alone4 ,and if it be objected hereunto1 that she could not then be the mother of innocent children1 for who can bring a clean thing out of an unclean8 ,the reply1 which is usually given to this1 which is only matter of conjecture1 is1 that ,god would have created some other woman1 who should have been the mother of a sinless posterity4#ef ,the reason why these conclude that the covenant was made only with ,adam1 is because we never read expressly1 in scripture1 of its being made with ,eve in behalf of her posterity2 and particularly it is said1 in ,gen4 ii4 #af1 #ag4 that the ,lord ,god commanded the man1 saying1 ,of every tree in the garden thou mayest freely eat2 but of the tree of knowledge of good and evil1 thou shalt not eat of it2 for in the day thou eatest thereof1 thou shalt surely die4 ,and it is observed1 that this law was given to him before the woman was created2 for it said1 in the following words1 ,it is not good that man should be alone2 ,i will make him an help meet for him4 ,and1 in other scriptures1 which treat of this matter1 we read of the man's being the head of the covenant1 but not his wife3 thus the apostle1 in #a ,cor4 xv4 #de1 #dg4 compares him1 whom he styles1 the first man1 ,adam1 as the head of this covenant1 with ,christ1 whom he calls1 ,the second man1 as the head of the covenant of grace2 and elsewhere he says1 ,as in ,adam all die1 so in ,christ shall all be made alive1 ver4 #bb4 and again ,by one man sin entered into the world1 c4 ,rom4 v4 #ab4 and ,by one man's disobedience1 many were made sinners1 ver4 #ai4 ,it is not said by the disobedience of our first parents1 but of one of them1 to wit1 ,adam2 therefore1 from hence1 they conclude1 that he only was the head of this covenant1 and herein the representative of mankind4 ,but1 though ,i would not be too peremptory in determining this matter1 yet1 ,i think1 it may be replied to what has been said in defence thereof2 that though it is true1 it is said1 in the scripture1 but now mentioned1 that ,god forbade the man to eat of the tree of knowledge of good and evil1 before the woman was created1 yet she expressly says1 that the prohibition respected them both#eg1 when she tells the serpent1 ,we may eat of the fruit of the trees of the garden2 but of the fruit of the tree in the midst of the garden1 ,god hath said1 ,ye shall not eat thereof1 lest ye die1 ,gen4 iii4 #b1 #c4 ,besides1 we read1 that ,eve had dominion over the creatures1 as well as ,adam1 ,gen4 i4 #bf-bh4 it is true1 it is said1 that ,god created man1 c4 but by the word man1 both our first parents are intended2 for it immediately follows1 and he blessed them1 therefore the woman was not excluded2 so that we may apply the apostle's words1 7though used with another view7 ,the man is not without the woman1 nor the woman without the man1 in the ,lord1 #a ,cor4 xi4 #aa4 to this particular dispensation of providence4 ,and there seems to be the same reason for one's being constituted the federal head of their posterity1 as the other1 since they were both designed to be the common parents thereof2 the tenor of the covenant seems to be the same with respect to them both1 and the tree of life was a seal and pledge of blessings1 to be conveyed by both4 ,but to proceed to consider the subject-matter of this answer1 ,i4 ,we shall prove1 that ,adam was a public person1 the head of the covenant with whom it was made for himself1 and all his posterity4 ,when we speak of him as the head of our posterity1 we do not only mean their common parent1 for1 had there been no other idea contained therein1 ,i cannot see how they could be said to fall in him2 for it doth not seem agreeable to the justice of ,god to punish children for their parents' sins1 unless they make them their own1 at least1 not with such a punishment that carries in it a separation from his presence1 and a liableness to the condemning sentence of the law4 ,therefore ,adam must be considered as constituted their head1 in a federal way1 by an act of ,god's sovereign will1 and so must be regarded as their representative1 as well as their common parent2 which1 if it can be proved1 then they may be said to fall with him4 ,for the understanding hereof1 we must conclude him to have been the head of the world1 even as ,christ is the ,head of his elect2 so that1 in the same sense as ,christ's righteousness becomes their's to wit1 by imputation1 ,adam's obedience1 had he stood1 would have been imputed to all his posterity1 as his sin is1 now he is fallen4 ,this is a doctrine founded on pure revelation3 and therefore we must have recourse to scripture1 to evince the truth thereof4 ,accordingly1 #a4 ,there are several scriptures in which this doctrine is contained2 as that in ,rom4 v4 #ad4 where the apostle speaks concerning our fall in ,adam1 whom he calls1 the figure#eh of him that was to come4 ,now1 in what was ,adam a type of ,christ8 ,not as he was a man1 consisting of soul and body2 for1 in that respect1 all that lived before ,christ1 might as justly be called types of him4 ,whenever we read of any person1 or things1 being a type in scripture1 there are some peculiar circumstances by which they may be distinguished from all other persons1 or things that are not types4 ,now ,adam was distinguished from all other persons1 more especially as he was the federal head of all his posterity2 and that he was so1 appears from what the apostle not only occasionally mentions1 but largely insists on1 and shews in what respect this was true2 and he particularly observes1 that as one conveyed death the other was the head1 or ,prince of ,life4 ,these respective things indeed1 were directly opposite1 therefore the analogy1 or resemblance1 consisted only in the manner of conveying them2 so that as death did not become due to us1 in the first instance of our liableness to it1 for our own actual sin1 but the sin of ,adam2 that right we have to eternal life1 by justification1 is not the result of our own obedience1 but ,christ's3 ,this is plainly the apostle's method of reasoning4 ,now1 if ,christ was1 in this respect a federal ,head and ,representative of his people1 then ,adam1 who is in this1 or in nothing1 his type1 or figure1 must be the ,head of a covenant1 in which his posterity were included4 ,there is another scripture1 by which this may be proved in #a ,cor4 xv4 #de-ei4 where the apostle speaks of the first and second ,adam2 by the latter he means ,christ4 ,now1 why should he be called the second man1 who lived so many ages after ,adam1 if he did not design to speak of him1 as typified by him1 or bearing some resemblance of him8 ,and1 in other expressions1 he seems to imply as much1 and shews how we derive death from ,adam1 of whom he had been speaking1 in the foregoing verses4 ,accordingly1 he says1 ,the first man was of the earth1 earthy3 and1 as is the earthy1 such are they also that are earthy1 and we have borne the image of the earthy2 so that if ,adam was the root and occasion of all the miseries we endure in this world1 arising from his violation of the covenant he was under1 it plainly proves1 that he was therein the head and representative of all his posterity4 ,for the farther proof of this1 we may take occasion to consider the apostle's method of reasoning1 in the scripture but now referred to1 ,by one man sin entered into the world1 that is1 by the first man1 in whom all have sinned1 ,rom4 v4 #ab4 so ,i would choose to render it rather than as it is in our translation1 since this seems to be the most natural sense of the word#ei2 and it proves ,adam1 in whom all sinned1 to be their head and representative1 and also agrees best with the apostle's general design1 or argument1 insisted on1 and farther illustrated in the following verses4 ,again1 the apostle speaks of those penal evils consequent on ,adam's sins1 which could not have befallen us1 had he not been our federal head and representative2 ,thus1 in ver4 #ah4 ,by the offence of one1 judgment came upon all men to condemnation#fj4 ,it may be observed1 that the apostle1 in this text1 uses a word1 which we translate condemnation#fa2 which cannot1 with any manner of consistency1 be taken in any other than a forensick sense2 and therefore he argues1 from thence1 that we are liable to condemnation1 by the offence of ,adam2 which certainly proves the imputation of his offence to us1 and consequently he is considered therein as our federal head4 #b4 ,this farther appears1 in that all mankind are exposed to many miseries1 and to death1 which are of a penal nature2 therefore they must be considered1 as the consequence of sin4 ,now they cannot be the consequence of actual sin1 in those1 who are miserable and die1 as soon as they are born1 who have not sinned after the similitude of ,adam's transgression2 therefore this must be the result of his sin1 which it could not be1 had he not been the federal head of all his posterity4#fb ,object4 ,it is objected to this1 that ,god might1 out of his mere sovereignty1 ordain that his creatures should be exposed to some degree of misery2 and1 if this misery be not considered1 as the punishment of sin1 in infants1 then it does not prove the imputation of ,adam's sin to them2 and even their death1 considered only as a separation of soul and body1 may not contain in it a proper idea of punishment1 7which consists in the stroke of justice1 demanding satisfaction for sin7 if it be only reckoned an expedient1 or a necessary means for their attaining eternal life4 ,therefore it doth not follow1 that1 because we are liable to death1 before we have done good or evil1 it must necessarily be a punishment due to that sin1 which was committed by ,adam4 ,answ4 #a4 ,i will not deny but that ,god might dispense some lesser degrees of natural evil1 to a sinless creature1 out of his mere sovereignty2 neither will ,i contend with any1 who shall say1 that he might1 without any dishonour to his perfections1 send on him an evil1 sensibly great1 provided it were not only consistent with his love1 but attended with those manifestations and displays thereof1 which would more than compensate for it1 and1 at the same time1 not have any tendency to prevent the answering the end of his being2 yet ,i may be bold to say1 that1 from the nature of the thing1 ,god cannot inflict the least degree of punishment on a creature1 who is1 in all respects guiltless4 ,if therefore these lesser evils are penal1 they are the consequence of ,adam's sin4 #b4 ,as for death1 that must be considered as a penal evil2 for1 as such1 it was first denounced1 as a part of the curse1 consequent on ,adam's sin2 and the apostle says1 ,the wages of sin is death1 ,rom4 vi4 #bc4 and elsewhere he speaks of all men1 as dying in ,adam1 #a ,cor4 xv4 #bb4 and therefore his sin is imputed to all mankind2 and consequently he was their federal head and representative in the covenant that he was under4 ,,ii4 ,they1 whose federal head and representative ,adam was1 are such as descended from him by ordinary generation4 ,the design of this limitation is to signify1 that our ,saviour is excepted1 and consequently that he did not sin or fall in him1 inasmuch as he was born of a virgin2 therefore1 though he had the same human nature with all ,adam's posterity1 yet he did not derive it from him1 in the same way as they do2 and a similitude of nature1 or his being a true and proper ,man1 does not render him a descendant from ,adam1 in the same way as we are4 ,the formation of his human nature was the effect of miraculous1 supernatural1 creating power2 therefore he was no more liable to ,adam's sin1 as being a ,man1 than a world of men would be1 should ,god create them out of nothing1 or out of the dust of the ground1 by a mediate creation1 which would be no more miraculous1 or supernatural1 than it was to form the human nature of ,christ in the womb of a virgin4 ,now1 as persons1 so formed1 would not be concerned in ,adam's sin1 or fall1 whatever similitude there might be of nature2 even so our ,saviour was not concerned therein4#fc ,moreover1 that we might understand that he was not included in this federal transaction with ,adam1 the apostle opposes him1 as the second ,man1 the federal ,head of his elect1 or spiritual seed1 to ,adam1 the first man1 and head of his natural seed1 in that scripture before referred to1 ver4 #de4 ,and1 as an argument1 that his extraordinary and miraculous conception exempted him from any concern in ,adam's sin and fall2 the angel1 that gave the first intimation hereof1 when he tells the blessed virgin1 his mother1 that the ,holy ,ghost should come upon her1 that the power of the highest should over-shadow her1 he says1 ,therefore that ,holy ,thing1 that shall be born of thee1 shall be called1 the ,son of ,god2 thereby implies1 that1 in his first formation1 he was holy1 and consequently had no concern in the guilt of ,adam's sin1 because of the manner of his formation1 or conception2 and this is certainly a better way to account for his being sinless1 than to pretend1 as the ,papists do1 that his mother was sinless2 which will do no service to their cause1 unless they could ascend in a line to our first parents1 and so prove1 that all our ,saviour's progenitors were immaculate1 as well as the virgin2 which is more than they pretend to do4 ,,iii4 ,it is farther observed1 in this answer1 that mankind sinned in and fell with ,adam in his first transgression1 and therefore they had no concern in those sins1 which he committed afterwards4 ,this appears from hence1 that ,adam1 as soon as he sinned1 lost the honour and prerogative1 that was conferred upon him1 of being the federal head of his posterity1 though he was their natural head1 or common father2 for the covenant being broken1 all the evils1 that we were liable to1 arising from thence1 were devolved upon us1 and none of the blessings1 contained therein1 could be conveyed to us that way1 since it was impossible for him1 after his fall1 to perform sinless obedience1 which was the condition of the life promised therein4 ,this doth not arise so much from the nature of the covenant1 as from the change that there was in man1 with whom it was made4 ,the law1 or covenant1 would have given life1 if man could have yielded perfect obedience2 but since his fall rendered that impossible1 though the obligation thereof1 as a law1 distinct from a covenant1 and the curse1 arising from the sanction thereof1 remains still in force against fallen man2 yet1 as a covenant1 in which life was promised1 it was1 from that time1 abrogated2 and therefore the apostle speaks of it1 as being weak through the flesh1 ,rom4 viii4 #c4 that is1 by reason of ,adam's transgression1 and consequently he ceased1 from that time1 to be the federal head1 or means of conveying life to his posterity2 therefore those sins that he committed afterwards1 were no more imputed to them1 to inhance their condemnation1 than his repentance1 or good works1 were imputed for their justification4 ,,iv4 ,having considered the first transgression of ,adam1 as imputed to all those who descended from him by ordinary generation1 we shall proceed to consider1 how this doctrine is opposed1 by those who are in the contrary way of thinking4 ,object4 #a4 ,it is objected1 that what is done by one man cannot be imputed to another2 for this is contrary to the divine perfections1 to the law of nature1 and the express words of scripture4 ,it is true1 that which is done by us1 in our own persons1 may be imputed to us1 whether it be good or evil4 ,thus it is said1 that ,phinehas's zeal in executing judgment1 by which means the plague was stayed1 was counted to him for righteousness1 ,psal4 cvi4 #cj1 #ca4 so was ,abraham's faith1 ,rom4 iv4 #i1 #bc4 ,accordingly ,god approved of these their respective good actions1 as what denominated them righteous persons1 and placed them to their account1 as bestowing on them some rewards accordingly2 so1 on the other hand1 a man's own sin may be imputed to him1 and he may be dealt with as an offender3 ,but to impute the sin committed by one person to another1 is to suppose that he has committed that sin which was really committed by another2 in which case1 the ,judge of all the earth would not do right4 ,answ4 ,when we speak of persons being punished for a crime committed by another1 as being imputed to them1 we understand the word imputation in a forensick sense1 and therefore we do not suppose that here is a wrong judgment passed on persons or things1 as though the crime were reckoned to have been committed by them2 accordingly we do not say1 that we committed that sin1 which was more immediately committed by ,adam4 ,in him it was an actual sin2 it is ours1 as imputed to us1 or as we are punished for it1 according to the demerit of the offence1 and the tenor of the covenant1 in which we were included4 ,moreover1 it is not contrary to the law of nature1 or nations1 for the iniquity of some public persons to be punished in many others1 so that whole cities and nations have suffered on their account2 and as for scripture-instances hereof1 we often read of whole families and nations1 suffering for the crimes of those1 who had been public persons1 and exemplary in sinning4 ,thus ,achan coveted the wedge of gold1 and1 for this1 he suffered not alone2 but his sons and daughters were stoned1 and burned with fire1 together with himself1 ,joshua vii4 #bd1 #be4 though we do not expressly read1 that they were confederates with him in the crime4 ,and as for the ,amalekites1 who1 without provocation1 came out against ,israel in the wilderness1 ,god threatens them1 that he would have war with them for this1 from generation to generation1 ,exod4 xvii4 #af4 and in pursuance of this threatening1 ,god1 imputing the crime of their forefathers to their posterity1 some hundreds of years after1 ordered ,saul to go and utterly destroy them1 by slaying both man and woman1 infant and suckling1 #a ,sam4 xv4 #b1 #c4 ,and the sin of ,jeroboam was punished in his posterity1 according to the threatening denounced1 #a ,kings xiv4 #aj1 #aa4 as was also the sin of ,ahab1 #a ,kings xxi4 #ba1 #bb4 ,and the church acknowledges1 that it was a righteous dispensation of providence for ,god to bring upon ,judah those miseries1 which immediately preceded1 and followed their being carried captive1 when they say1 ,our fathers have sinned1 and are not2 and we have borne their iniquity1 ,lam4 v4 #g4 and our ,saviour speaks to the same purpose1 when he tells the ,jews1 ,that upon you may come all the righteous blood shed upon the earth1 from the blood of righteous ,abel1 unto the blood of ,zacharias1 son of ,barachias1 whom ye slew between the temple and the altar1 ,matth4 xxiii4 #ce4 ,these instances1 and others of the like nature1 prove that it is no unheard of thing1 for one man to suffer for a crime committed by another#fd4 ,but ,i am sensible the principal thing intended in the objection1 when this is supposed to be contrary to scripture1 is1 that it contradicts the sense of what the prophet says1 when he tells the people1 that they should not have occasion any more to use this proverb in ,israel1 ,the fathers have eaten sour grapes1 and the children's teeth are set on edge2 for the soul that sinneth shall die1 ,ezek4 xviii4 #b-d4 the meaning of which scripture is1 that if they were humble and penitent1 and did not commit those crimes that their fathers had done1 they should not be punished for them1 which was a special act of favour1 that ,god would grant them on this supposition2 and it is as much as to say1 that he would not impute their father's sins to them1 or suffer them to be carried captive1 merely because their fathers had deserved this desolating judgment4 ,but this does not1 in all respects1 agree with the instance before us2 for we are considering ,adam as the federal head of his posterity1 and so their fathers were not to be considered in this1 and such like scriptures4 ,moreover1 the objectors will hardly deny1 that natural death1 and the many evils of this life1 are a punishment1 in some respects1 for the sin of our first parents4 ,therefore the question is not1 whether some degree of punishment may ensue hereupon8 but1 whether the greatest degree of the punishment of sin in hell1 can be said to be the consequence hereof8 ,but this we shall be led more particularly to consider1 under a following answer#fe4 ,object4 #b4 ,it is farther objected1 that it is not agreeable to the divine perfections1 for ,god to appoint ,adam to be the head and representative of all his posterity2 so that they must stand1 or fall1 with respect to their spiritual and eternal concerns in him1 inasmuch as this was not done by their own choice and consent1 which they were not capable of giving1 since they were not existent4 ,the case say they1 is the same1 as though a king should appoint a representative body of men1 and give them a power to enact laws1 whereby his subjects should be dispossessed of their estates and properties1 which no one can suppose to be just2 whereas if they had chosen them themselves1 they would have no reason to complain of any injustice that was done them1 inasmuch as the laws1 made by their representatives1 are1 in effect1 their own laws4 ,therefore1 to apply this to the case before us1 had all mankind chose ,adam to be their representative1 or consented to stand or fall in him1 there would have been no reason to complain of the dispensation of ,god's providence1 relating hereunto3 but1 inasmuch as it was otherwise1 it does not seem agreeable to the justice of ,god1 to constitute him the head and representative of all his posterity3 so that1 by his fall1 they should be involved in ruin1 and eternal perdition4 ,answ4 ,there are various methods taken to answer this objection4 #a4 ,some say little more to it than this3 ,that if ,adam had retained his integrity1 we should have accepted of1 and rejoiced in that life1 which he would have procured by his standing2 there would then have been no complaint1 or finding fault1 with the divine dispensation1 as though it had been unjust2 therefore1 since he fell1 and brought death into the world1 it is reasonable that we should submit1 and acknowledge1 that all the ways of ,god are equal4 ,but1 though we must all allow that submission to the will of ,god1 in whatever he does1 is the creatures duty1 yet ,i cannot think this a sufficient answer to the objection1 and therefore would not lay much stress upon it1 but proceed to consider what may be farther said in answer to it4 #b4 ,others say1 that1 since ,adam was the common father1 and consequently the most honourable of mankind1 7our ,saviour only excepted1 whom he did not represent7 therefore it was fit that he should have this honour conferred upon him2 so that1 had all his posterity been existent1 and the choice of a representative been wholly referred to them1 the law of nature would have directed to1 and pointed out the man1 who ought1 in this respect1 to have the preference to all others4 ,this answer bids fairer1 ,i confess to remove the difficulty than the other1 especially if it be added1 that ,god might have given ,adam some advantages of nature1 above the rest of mankind1 besides that relative one1 arising from his being their common father2 and therefore1 that it would have been their interest1 as well as their duty1 to have chosen him1 as being best qualified to perform the work that was devolved upon him4 #c4 ,but1 since this will not wholly remove the difficulty1 it is farther alleged1 that ,god chose him1 and therefore we ought to acquiesce in his choice2 and1 indeed1 had all mankind been then existent1 supposing them to be in a state of perfect holiness 7and we must not suppose the contrary7 then they would have acknowledged the equity of this divine dispensation1 otherwise they would have actually sinned1 and fallen1 in rejecting and complaining of the will of ,god4 ,but this will not satisfy those who advance the contrary scheme of doctrine1 and deny the imputation of ,adam's sin to his posterity1 who still complain of it1 as a very severe dispensation1 and conclude1 that the sovereignty of ,god is pleaded for against his other perfections2 therefore something farther must be added1 in answer to the objection4 ,we freely allow1 that it is not equitable 7to use the similitude taken from human forms of government7 for a king to appoint a representative1 who shall have a power committed to him1 to take away the properties1 or estates of his subjects3 but this does not1 in many respects1 agree with the matter under our present consideration3 nevertheless1 if we were to suppose1 that these subjects had nothing which they could call their own1 separate from the will of the prince1 and their properties and estates were not only defended1 but given by him1 and that upon this tenure1 that he reserved to himself a right to dispossess them of them at his pleasure2 in this case1 he might1 without any injustice done them1 appoint a representative1 by whose conduct they might be forfeited1 or retained2 and this agrees with our present argument4 ,accordingly let it be considered1 that there were some things which ,adam was possessed of in his state of innocency1 and others which he was given to expect1 had he stood1 which he had no natural right to1 separate from the divine will2 therefore it follows1 from hence1 that ,god might1 without doing his posterity any injustice1 repose this in the hands of a mutable creature1 so that it should be retained or lost for them1 according as he stood or fell4 ,and this will appear less exceptionable1 when we consider the nature of that guilt1 which all mankind were brought under1 by ,adam's sin1 and the loss of original righteousness1 as the consequence of his fall2 which they1 who maintain the other side of the question1 generally represent1 in such a way1 as though we supposed that there were no difference between it1 and the guilt contracted1 together with the punishment ensuing on actual sins1 how great soever they are4 ,but this will be more particularly considered under a following answer1#ff in which we shall endeavour to take a just estimate of the difference between the guilt of ,adam's sin1 imputed to us1 and that of actual sins committed by us4 ,footnote #ef3 ,if ,adam represented ,eve 7his rib7 in the covenant1 she did not fall till he fell4 ,footnote #eg3 ,the compilers of the ,,lxx4 seem to have understood the words in this sense1 when then render the text in ,gen4 ii4 #ag4 4 ,footnote #eh3 1 the ,type4 ,footnote #ei3 4 ,footnote #fj3 ,the words are1 1 4 ,the word ,judgment1 though not in the original1 is very justly supplied in our translation1 from verse #af4 or else1 as the learned ,grotius observes1 the word might have been supplied2 and so the meaning is1 ,res processit in condemnationem4 ,and ,j4 ,capellus gives a very good sense of the text1 when he compares ,adam as the head1 who brought death into the world1 with ,christ by whom life is obtained4 ,his words are these3 ,quemadmodum omnes homines1 qui condemnantur1 reatum suum contraxerant1 ab una unius hominis offensa2 sic quotquot vivificantur1 absolutionem suam obtinuerunt ab una unius hominis obedientia4 ,footnote #fa3 ,the word is used in scripture1 in a forensic sense1 in those places of the ,new ,testament1 where it is found3 ,thus ver4 #af4 of this chapter1 and chap4 viii4 #a4 ,and accordingly it signifies a judgment unto condemnation2 as also do those words1 the sense whereof has an affinity to it1 in ,rom4 viii4 #cd4 2 and also 1 as in ,acts xvi4 #cg4 and chap4 xxii4 #be4 ,so that1 according to the construction of the word1 though signifies judicium in general1 signifies judicium adversus aliquem1 or condemnatio4 ,footnote #fb3 ,that mankind are born and live in sin1 maybe collected from various sources of argument2 by matter of fact1 none are found free from1 who are capable of actual guilt1 by the evils and death which a just ,god would not otherwise inflict2 by the ideas of the ancients who speak of a degeneration from a golden1 to an iron age1 by the general practice of offering sacrifice1 which is an acknowment of guilt1 by the testimony of the heathens1 that evil example has a preponderating influence over good1 by the historical account of the fall of man in the scriptures1 by their numerous testimonies that none are righteous before ,god or can be justified by their obedience to his laws1 by the confessions of the saints1 by the necessity of repentance in all1 by the propriety of prayer for the pardon of sin1 by ,christ's example of daily prayer which contains such a petition1 by the necessity of faith that we may please ,god1 by man's unwillingness to be reconciled to ,god1 and rejection of all the spiritual good things offered1 and contempt of divine threatnings2 and above all other proofs1 by the coming and suffering of ,christ4 ,footnote #fc3 ,the covenant of grace was from eternity1 and implied his innocence4 ,footnote #fd3 ,this is not only agreeable to many instances contained in scripture1 but it has been acknowledged to be just by the very heathen1 as agreeable to the law of nature and nations4 ,thus one says3 ,sometimes a whole city is punished for the wickedness of one man3 ,thus ,hesiod1 2 and ,horace says1 ,quicquid delirant reges1 plectuntur ,achivi3 ,and one observes1 that it was the custom of several cities of ,greece1 to inflict the same punishment on the children of tyrants1 as their fathers had done on others3 ,in ,grcis civitatibus liberi tyrannorum suppressis illis1 eodem supplicio afficiuntur4 ,vid4 ,cicer4 ,epist4 ad ,brut4 ,,xv4 ,q4 ,curt4 ,lib4 ,,vi4 speaks of a law observed among the ,macedonians2 in which1 traiterous conspiracies against the life of the prince were punished1 not only in the traitors themselves1 but in their near relations1 ,qui regi infidiati essent1 illi cum cognatis propinquis suis morte afficerentur4 ,footnote #fe3 ,see ,quest4 xxvii4 ,footnote #ff3 ,see ,quest4 xxvii4 ,quest4 ,,xxiii41 ,,xxiv41 ,,xxv41 ,,xxvi4 ,,quest4 ,,xxiii4 ,into what estate did the fall bring mankind8 ,,answ4 ,the fall brought mankind into an estate of sin and misery4 ,,quest4 ,,xxiv4 ,what is sin8 ,,answ4 ,sin is any want of conformity unto1 or transgression of any law of ,god1 given as a rule to the reasonable creature4 ,,quest4 ,,xxv4 ,wherein consisteth the sinfulness of that estate whereinto man fell8 ,,answ4 ,the sinfulness of that estate whereinto man fell1 consisteth in the guilt of ,adam's first sin1 the want of that righteousness wherein he was created2 and the corruption of his nature1 whereby he is utterly indisposed1 disabled1 and made opposite unto all that is spiritually good1 and wholly inclined to all evil1 and that continually1 which is commonly called1 ,original sin1 and from which do proceed all actual transgressions4 ,,quest4 ,,xxvi4 ,how is original sin conveyed from our first parents unto their posterity8 ,,answ4 ,original sin is conveyed from our first parents unto their posterity by natural generation1 so as all that proceed from them1 in that way1 are conceived and born in sin4 ,having considered the fall of our first parents1 and all mankind being so far concerned therein1 as that their sin is imputed to them2 we are now led to speak concerning that sin and misery which ensues hereupon4 ,and1 ,i4 ,this is not barely called a single act of sin1 or one particular instance of misery1 but a state of sin and misery4 ,man's being brought into a state of sin1 is sometimes called sin's reigning1 or having dominion over him2 and his being brought into a state of misery1 is called the reign1 or dominion of death2 so that as1 by various steps1 we proceed from one degree of sin unto another1 our condemnation is gradually enhanced thereby4 ,this is the subject matter of the first of these answers4 ,,ii4 ,we have a brief definition of sin1 in which there is something supposed1 namely1 that there was a law given1 and promulgated1 as a rule of obedience1 to the reasonable creature1 without which there could be no sin committed1 or guilt contracted2 as the apostle saith1 ,where no law is1 there is no transgression1 ,rom4 iv4 #ae4 or1 ,sin is not imputed1 where there is no law1 chap4 v4 #ac4 ,and inasmuch as it is observed1 that the subjects1 bound by this law1 are reasonable creatures2 this gives us to understand1 that though other creatures be the effect of ,god's power1 and the objects of his providence1 yet they are not the subjects of moral government4 ,they cannot therefore be under a law1 inasmuch as they are not capable of understanding their relation to ,god1 as ,sovereign1 or their obligation to obey him1 or the meaning of a law1 which is the rule thereof4 ,moreover1 we have in this answer1 an account of the formal nature of sin4 #a4 ,it is considered1 either in its negative1 or rather privative idea1 as containing in it a defect1 or want of conformity to the law1 a privation of that rectitude of nature1 or righteousness that man had at first1 or our not performing that which we are bound1 by the law of ,god1 to do2 and those particular instances of sin1 included herein1 are called sins of omission4 #b4 ,it is described by its positive idea1 and so it is called1 a transgression of the law1 or doing that which is forbidden by it4 ,thus it is called1 by the apostle1 ,the transgression of the law1 #a ,john iii4 #d4 ,this we shall not insist on at present1 inasmuch as we shall have occasion to enlarge on this head1 when we consider the sins forbidden1 under each of the ten commandments1 and the various aggravations thereof4#fg ,,iii4 ,we are1 in the next answer1 led to consider the sinfulness of all mankind1 as fallen in ,adam1 or original sin1 as derived to1 and discovered in us2 and this consists more especially in our being guilty of ,adam's first sin1 our wanting that righteousness which he was possessed of2 and also in the corruption of nature1 from whence all actual transgressions proceed4 #a4 ,we shall enquire what we are to understand by the guilt of ,adam's first sin4 ,having before shewn that his disobedience is imputed to his posterity1 that which is the result thereof1 is1 that all the world becomes guilty before ,god3 guilt is an obligation1 or liableness to suffer punishment for an offence committed1 in proportion to the aggravations thereof4 ,now1 since this guilt was not contracted by us1 but imputed to us1 we must consider it as the same1 in all2 or not admitting of any degrees2 nevertheless1 there is a very great difference between that guilt which is the result of sin imputed to1 and that which arises from sin's being committed by us4 ,they1 who do not put a just difference between these two1 give occasion to many prejudices against this doctrine1 and do not sufficiently vindicate the perfections of ,god1 in his judiciary proceedings in punishing one or the other of them4 ,that we may avoid this inconvenience1 let it be considered1 that original and actual sins differ more especially in two respects4 7#a47 ,the sin of our first parents1 how heinous soever it was in them1 as being an actual transgression1 attended with the highest aggravations1 yet it cannot be said to be our actual sin1 or committed by an act of our will2 therefore1 though the imputation thereof to us1 as has been before proved1 is righteous1 yet it has not those circumstances attending it1 as though it had been committed by us4 ,therefore1 7#b47 ,the guilt thereof1 or the punishment due to it1 cannot be so great as the guilt we contract1 or the punishment we are liable to1 for actual sins1 which are committed with the approbation and consent of the will1 and as they are against some degree of light and convictions of conscience1 and manifold engagements to the contrary3 but this does not properly belong to ,adam's sin1 as imputed to us2 nor is the punishment due to it the same1 as though it had been committed by us in our own persons4 ,but1 that we may not be misunderstood1 let it be considered1 that we are not speaking of the corruption of nature inherent in us4 ,we do not deny1 but that the fountain that sends forth all actual sins1 or that sin reigning in the heart1 is1 in various respects1 more aggravated1 than many others that are committed1 which we call actual transgressions1 as the corrupt fountain is worse than the streams1 or the root than the branch1 or the cause than the effect4 ,but when we consider1 as at present we do ,adam's sin only1 as imputed1 and as being antecedent to that corruption of nature1 which is the immediate cause of sinful actions2 or when we distinguish between original sin1 as imputed and inherent1 we only understand1 by the former1 that it cannot expose those who never committed any actual sins1 to so great a degree of guilt and punishment1 as the sins committed by them are said to expose them to4 ,and let it be farther observed1 that we do not say that there is no punishment due to original sin1 as imputed to us2 for that would be to suppose that there is no guilt attending it1 which is contrary to what we have already proved2 but all our design1 at present1 is1 to put a just difference between ,adam's sin1 imputed to us1 and those that are committed by us4 ,and1 indeed1 if what we have said under this head1 be not true1 the state of infants1 dying in infancy1 under the guilt of ,adam's sin1 must be equally deplorable with that of the rest of mankind2 therefore1 when ,i find some expressing themselves to this purpose1 ,i cannot wonder that others1 who deny this doctrine are offended at it4 ,it is one thing to say1 that they are exposed to no punishment at all1 which none1 that observe the miseries that we are liable to1 from our first appearance in the world1 to our leaving it1 whether sooner or later1 can well deny2 and another thing to say1 that they are exposed to the same punishment for it1 as though they had actually committed it2 the former we allow2 the latter we must take leave to deny lest we should give occasion to any to think that the ,judge of all does any thing1 which carries in it the least appearance of severity1 and injustice4 ,thus concerning the guilt of ,adam's first sin1 imputed to us2 which leads us to consider the effects thereof4 ,accordingly1 #b4 ,man is said to want that righteousness which he had at first1 which is generally called1 original righteousness4 ,this is styled1 the privative part of original sin1 as the corruption of the human nature1 and its propensity to all sin1 is the positive part thereof4 ,in considering the former of these1 or man's want of original righteousness1 we may observe1 7#a47 ,that man has not wholly lost ,god's natural image1 which he was possessed of1 as an intelligent creature1 consisting in his being endowed as such with an understanding1 capable of some degree of the knowledge of himself and divine things2 and a will1 in many respects1 free1 viz4 as to what concerns natural things1 or some external branches of religion1 or things materially good1 and in his having executive powers1 to act agreeably thereunto2 though these are miserably defaced1 and come far short of that perfection1 which he had in the state in which he was first created4 ,some have compared this to an old decayed building1 which has1 by the ruins of time1 lost its strength and beauty1 though it retains something of the shape and resemblance of what it was before4 ,thus the powers and faculties of the soul are weakened1 but not wholly lost1 by the fall4 ,they are like the fruits of the earth1 which are shrivelled and withered in winter1 and look as though they are dead2 or like a man1 who has out-lived himself1 and has lost the vivacity and sprightliness of his parts1 as well as the beauty of his body1 which he formerly had4 7#b47 ,our ability to yield acceptable obedience to ,god1 much more perfect obedience1 is wholly lost1 as being destitute of a principle of spiritual life and grace1 which must1 if ever we have it1 be implanted in regeneration2 so that every one may say with the apostle1 ,in me 7that is1 in my flesh17 dwelleth no good thing1 ,rom4 vii4 #ah4 7#c47 ,we are destitute of a right to the heavenly blessedness1 and all those privileges1 that were promised upon condition of our first parents performing perfect obedience1 according to the tenor of the covenant made with them in their state of innocency4 ,this want of original righteousness is the immediate consequence of ,adam's first sin4 ,by original righteousness we understand1 either that freedom from guilt1 which man had before he sinned1 which exempted him from any liableness to condemnation1 and afforded him a plea before ,god for his retaining the blessings he was possessed of2 and1 had he persisted longer in his integrity1 it would have given him a right to a greater degree of happiness3 ,his perfect obedience was his righteousness1 in a forensick sense2 and the failure thereof1 in our first parents1 rendered both them and us destitute of it4 ,but1 since this is the same with what is expressed in the foregoing words1 wherein we are denominated guilty of ,adam's first sin1 we must consider something else1 as intended in this expression1 when we are said to want that righteousness wherein he was created4 ,we have before observed1 that1 by the fall of our first parents1 the image of ,god in man was defaced3 ,but now1 we are to speak of his supernatural image1 as what was wholly lost1 and therefore all mankind are1 by nature1 destitute of a principle of grace2 upon which account it may be truly said1 as the apostle does1 ,there is none righteous2 no1 not one1 ,rom4 iii4 #aj4 and elsewhere man is called1 ,a transgressor from the womb1 ,isa4 xlviii4 #h4 and1 by nature1 not only a child of wrath1 but dead in trespasses and sins1 ,eph4 ii4 #a4 and therefore it is necessary that we be created again to good works1 or that a new principle of grace be implanted in regeneration1 without which there is no salvation4 ,our being destitute of this supernatural principle of grace is distinguished from that propensity to sin1 or corruption of nature1 which is spoken of in the following words of this answer2 and therefore1 considering it as thus distinguished1 and as called1 by some1 the privative part of original sin2 we are led to speak of man in his destitute state1 deprived of that which was his glory1 and tended to his defence against the assaults of temptation2 and of those actual transgressions which are the consequence thereof4 ,this excellent endowment man is said to have lost4 ,some divines express themselves with a degree of caution1 when treating on this subject2 and therefore1 though they allow that man has lost this righteousness1 yet they will hardly own that ,god took it away1 though it were by a judicial act1 as supposing that this would argue him to be the author of sin2 and ,i would not blame the least degree of concern expressed to fence against such a consequence1 did it really ensue on our asserting it2 yet ,i cannot but conclude1 that the holiness of ,god may be vindicated1 though we should assert1 that he deprived him of this righteousness1 as a punishment of his sin1 or denied him that power to perform perfect obedience1 which he conferred on him at first2 for there is a vast difference between ,god's restoring to him his lost power1 to perform that which is truly and supernaturally good in all its circumstances2 and the infusing habits of sin into his nature3 ,this1 we acknowledge1 he could not do1 consistently with his holiness1 and shall make it farther appear1 under a following head4 ,but the other he might do1 that is1 leave man destitute of a power to walk before him in holiness and righteousness2 for1 if ,god had been obliged to have given him this power1 then his bestowing it on fallen man1 would be rather a debt than a grace1 which is contrary to the whole tenor of the gospel4 ,but this leads us to consider the positive part of original sin2 therefore1 #c4 ,man's sinfulness1 as fallen1 consists in the corruption of his nature1 or a propensity and inclination to all evil1 which1 as it is observed1 is commonly called1 original sin1 that is1 original sin inherent1 as distinguished from it1 as imputed to us1 which has been already considered4 ,that the nature of man is vitiated1 corrupted1 and prone to all that is bad1 is taken for granted by all2 and1 indeed1 he that denies it1 must either be very much unacquainted with himself1 or hardly retain the common notices which we have of moral good and evil4 ,this is frequently represented1 in scripture1 as a plague1 defilement1 or deadly evil1 with which his heart is affected2 upon which account it is said1 that it is deceitful above all things1 and desperately wicked1 ,jer4 xvii4 #i4 that out of it proceed evil thoughts1 and all other abominations of the most heinous nature1 ,matth4 xv4 #ai4 unless prevented by the grace of ,god4 ,this propensity of nature to sin discovers itself in the first dawn of our reason2 so that we no sooner appear to be men1 but we give ground to conclude that we are sinners4 ,accordingly it is said1 ,the imagination of man's heart is only evil1 and that from his youth1#fh ,gen4 vi4 #e4 compared with chap4 viii4 #ba4 and he is represented as estranged from the womb1 going astray as soon as he is born1 speaking lyes1 ,psal4 lvii4 #c4 which is1 notwithstanding1 to be understood with this limitation1 that we are prone to sin1 as soon as we have any dispositions1 or inclinations1 to any thing2 for it cannot be supposed that man is disposed to commit actual sin before he is capable of acting4 ,some1 indeed1 have attempted to prove that the soul of a child sins as soon as it is united to the body in the womb1 and have carried this indefensible conjecture so far1 as that they have maintained1 that actual sin is committed in the womb4 ,but this is not only destitute of all manner of proof1 but it seems so very absurd1 that1 as few will be convinced by it1 so it needs no confutation4 ,as for this propensity to sin1 7whenever it may be said to take place7 it is certain1 that it is not equal in all2 and in this it differs from ,adam's guilt1 as imputed to us1 and from our want of original righteousness1 as the immediate consequence thereof2 for these corrupt inclinations appear1 from universal experience1 as well as the concurrent testimony of scripture1 to be of an increasing nature2 so that some are more obstinate and hardened in sin than others2 and the habits thereof1 in many1 are compared to the tincture of the ,ethiopian1 or the leopard's spots1 ,jer4 xiii4 #bc4 which no human art can take away4 ,we are1 indeed1 naturally prone to sin at first2 but afterwards the leprosy spreads1 and the propensity1 or inclination to it1 increases by repeated acts1 or a course of sin4 ,the ,psalmist takes notice of this1 in a beautiful climax1 or gradation2 ,they know not1 neither will they understand1 they walk in darkness1 ,psal4 lxxxii4 #e4 ,we shall now take occasion to speak something concerning the rise or origin hereof4 ,this is a difficulty which many have attempted to account for and explain1 though with as little success as any thing that comes within the compass of our enquiries4 ,some ancient heretics#fi have thought1 that because it could not be from ,god1 who is the author of nothing but what is good1 that therefore there are two first causes2 one of all good1 which is ,god1 and the other of all evil4 ,but this is deservedly exploded1 as a most dangerous and absurd notion4 ,others seem to assert1 that ,god is the author of it2 and1 that they may exculpate themselves from making him the author of sin1 which is the vilest reproach that can be cast upon him1 they add1 that he does this in a judicial way1 as a punishment for the sin of our first parents1 and that it is no reflection on him to suppose1 that1 as a ,judge1 he may put this propensity to sin into our nature2 so that it is1 as it were1 concreate with the soul1 or derived to us1 at the same time that it is formed in1 and united to the body3 ,but we cannot1 by any means1 conclude ,god to be the author hereof1 though it be as a ,judge2 for that would be to suppose his vindictive justice inconsistent with the spotless purity of his nature4 ,we read1 indeed1 of ,god's giving men up to their own hearts' lusts1 ,psal4 lxxxi4 #aa1 #ab4 as a punishment for other sins2 but never of his producing in them an inclination to sin1 though it be under the notion of a punishment3 ,but this having been proved and illustrated1 under a foregoing answer1 when speaking concerning the providence of ,god1 as conversant about those actions1 to which sin is annexed1 in a judicial way1 we shall pass it over in this place#gj4 ,the ,pelagians1 and1 after them1 the ,papists1 and some among the ,remonstrants1 being sensible1 that this propensity of nature to sin cannot be denied1 have taken such a method to account for it1 as makes it a very innocent and harmless thing2 and1 that it may appear agreeable to the notion which they maintain of the innocency of man by nature1 they suppose that the first motions1 or inclinations of the soul to sin1 or1 to use their own expression1 the first acts of concupiscence are not sinful2 and1 to support this opinion1 they maintain1 that nothing can be deemed a sin1 but what is committed with the full bent of the will2 and therefore when an unlawful object presents itself1 how much soever the mind may be pleased with it1 yet there is no sin till there is an actual compliance with it2 and1 for this1 they bring that scripture1 ,when lust has conceived1 it bringeth forth sin1 ,james i4 #ae4 that is1 the second act of concupiscence1 or the compliance with the first suggestions to sin1 are only denominated sin2 and1 as a consequence from this supposition1 they pretend that these first acts of concupiscence were not inconsistent with a state of innocency2 so that when ,eve saw that the tree was good for food1 and that it was pleasant to the eyes1 and a tree to be desired to make one wise1 she took of the fruit thereof1 and did eat1 ,gen4 iii4 #f4 ,she did not sin till she took of the fruit thereof1 and did eat2 and1 as a farther consequence deduced from this supposition1 they conclude1 that that original righteousness1 which our first parents had1 did not consist so much in a perfect freedom from all suggestions to sin1 but it was rather a bridle to restrain them from compliance therewith1 which1 by not making a right use of1 they complied with the motions of concupiscence1 and so sinned4 ,and1 according to this scheme1 that propensity of nature to sin1 which we have in our childhood1 is an harmless1 and innocent thing1 and therefore we may suppose it to be from ,god1 without concluding him to be the author of sin4 ,but this is a vile and groundless notion1 and such as savours more of ,antinomianism1 than many doctrines that are so called2 and1 indeed1 it is to call that no sin1 which is1 as it were1 the root and spring of all sin1 and to make ,god the author and approver of that1 which he cannot but look on with the utmost detestation1 as being contrary to the holiness of his nature2 to which nothing farther need be said1 since the notion carries the black marks of its own infamy in itself4 ,there are others who oppose the doctrine of original sin1 and pretend to account for the corruption of nature1 by supposing that all men sinned for themselves2 which is nothing else but reviving an old opinion taken from the schools of ,plato and ,pythagoras1 namely1 that ,god created the souls of all men at first1 and before they were united to their bodies1 at least those that now they have1 sinned2 and1 as a punishment of their crime in that state1 they were not only condemned to their respective bodies1 but to suffer all the miseries which they are exposed to therein2 so that the sin1 which they committed in these bodies1 is nothing else but the propagation of that1 which had its first rise in the acts of the understanding and will1 when they first fell into a state of sin4 ,this is so chimerical an opinion1 that ,i would not have mentioned it1 had it not been maintained by some1 as an expedient1 to account for the corruption of nature1 by those who deny original sin1 and affirmed with that assurance1 as though it were founded in scripture2 whereas ,i cannot think it has the least countenance from it4 ,they first take it for granted without sufficient ground that those scriptures1 that speak of the pre-existence of ,christ in his divine nature1 are to be understood concerning the pre-existence of his soul2 and from thence they infer1 that it is reasonable to suppose1 that the souls of other men pre-existed likewise4 ,and they also strain the sense of two or three other scriptures to prove it2 as when it is said1 that1 when ,god had laid the foundation of the earth1 the morning stars sang together1 and all the sons of ,god shouted for joy1 ,job xxxviii4 #g4 where1 by the morning stars1 they understand1 as others do1 the angels2 and1 by the sons of ,god1 they suppose1 is meant the souls of men1 that were then created1 and untainted with sin1 and1 to give farther countenance to this1 they explain what is said in a following verse1 ver4 #ab4 agreeably thereunto1 where1 when ,god had continued the account which he gives of his having created the world1 he says1 ,knowest thou it1 because thou wast then born1 or because the number of thy days is great2 they render the words1 ,knowest thou that thou wast then born1 and that the number of thy days are many1 or they depend upon the translation1 which the ,,lxx give of the text1 ,i know that thou wast then born1 for the number of thy days is many1 that is1 that thou wast then existent2 for though thou knowest not what thou didst1 from that time1 till thou camest into the world1 yet the number of thy days is great1 that is1 thou hadst an existence many ages before4 ,how easy a matter it is for persons to strain the sense of some words of scripture1 to serve a purpose1 contrary to the general scope and design thereof1 if they attempt to give countenance thereby to any doctrine of their own invention4 ,as for those scriptures1 which they bring to prove that the ,jews were of this opinion1 ,i will not deny the inference from thence1 that some of them were1 as appears from the report that the disciples gave to our ,saviour1 when he asked them1 ,whom do men say that ,i am8 ,they replied1 ,some say that thou art ,john the ,baptist1 some ,elias1 and others ,jeremias1 or one of the prophets1 ,matth4 xvi4 #ac1 #ad4 that is1 they judged1 according to the ,pythagorean hypothesis1 that the soul of ,jeremias1 or one of the prophets1 dwelt in that body1 which he had1 and therefore that he was one of them4 ,and there is another scripture1 in which our ,saviour's disciples1 speaking concerning the blind man1 asked him1 ,did this man sin1 or his parents1 that he was born blind8 ,john ix4 #b4 as if he should say3 ,was it for some sin that this man's soul committed1 before it entered into the body1 to which it is united8 ,and was his being born blind a punishment thereof8 ,i say1 ,i will not deny1 but that some of the ,jews1 from hence1 may be supposed to have given into this fabulous notion1 agreeably to the sentiments of the philosophy1 which they had been conversant in4 ,but ,i will not allow that our ,saviour's not confuting this absurd opinion1 is an intimation2 7as the defenders thereof generally conclude it to be7 that he reckoned it just2 but ,i rather think1 that he passed it over1 as a vulgar error1 not worthy of his confutation4 ,and as for that passage1 which they quote1 for this purpose1 out of the apocryphal book of ,wisdom1 which is no proof of this matter from ,scripture1 when one is represented1 as saying to this effect1 that because he was good1 he came into a body undefiled2 this only proves1 that this was the opinion of some of that trifling generation of men4 ,and1 when they speak of it1 as what1 has been maintained by some of the ,fathers1 who received the notion from the philosophy above-mentioned1 this is also as little to the purpose2 and1 indeed1 all the other arguments that they bring1 amount to nothing else but this2 that1 if the scripture had not given us ground to establish the contrary doctrine1 there might have been1 at least1 a possibility of the truth of this1 but to lay this as a foundation1 on which they assert the truth thereof1 and that with the design above-mentioned1 this is nothing else1 but for men to substitute their own fancies1 without sufficient ground1 as matters of faith1 and build doctrines upon them1 as though they were contained in scripture4 ,i pass by other improvements1 which they make on this fabulous notion1 which still appear to be more romantic4#ga ,there is another attempt to account for the origin of moral evil1 without inferring ,god to be the author of it1 which has formerly been advanced by those who deny the imputation of ,adam's sin2 and these suppose that the soul is rendered polluted with sin1 by reason of its traduction1 or propagation1 from the soul of the immediate parent2 so that1 in like manner1 as the body is subject to hereditary diseases1 the soul is defiled with sin1 as both one and the other are the consequence of their formation1 according to the course of nature1 in the likeness of those1 from whom they immediately derive their respective beings2 and they suppose that a similitude of passions1 and natural dispositions in parents and children1 is an argument to evince the truth hereof4 ,but this appears so contrary to the light of nature1 and all the principles of philosophy1 to suppose1 that one spirit can produce another1 in a natural way1 and so repugnant to the ideas which we have of spirits1 as simple beings1 or not compounded of parts1 as bodies are1 that it seems almost to be universally exploded1 as being destitute of any tolerable argument to support it1 though it was formerly embraced by some of the ,fathers4#gb ,and they1 who pretend to account for it1 by the similitude of one candle's lighting another1 and yet the flame remaining the same as it was before1 have only made use of an unhappy method of illustration1 which comes far short of a conclusive argument to their purpose4 ,and as for the likeness of natural dispositions in children to their parents1 that does not1 in the least prove it2 since this arises very much from the temperament of the body1 or from the prejudices of education4 ,therefore this method to account for the origin of moral evil1 being not much defended at present1 we may pass it over1 as a groundless conjecture4 ,as for ,arminius1 and his followers1 they have very much insisted on a supposition1 which they have advanced1 that the universal corruption of human nature arises only from imitation4 ,in answer to which1 though ,i will not deny but that the progress and increase of sin1 in particular persons1 may be very much owing to the pernicious example of others1 with whom they are conversant2 yet it seems very absurd to assign this1 as the first reason thereof2 for it may easily be observed1 that this corruption of nature1 or disposition to sin1 is visible in children1 before they are capable of being drawn aside1 by the influence of bad examples2 and indeed1 their being corrupted thereby1 is rather the effect1 than the cause of this first propensity that there is in nature to sin2 and it would soon appear1 that1 if they never saw any thing but what is excellent or worthy to be imitated in those1 under whose care they are1 they would soon discover themselves1 notwithstanding1 prone to the contrary vices4 ,and we may as well suppose1 that wisdom1 or holiness1 takes its rise from imitation1 in a natural way1 as that sin1 or folly1 does so3 ,but nothing is more common1 than for children to be very degenerate from their parents4 ,and whatever attempts are used to instil principles of virtue into them1 it is nothing else1 but striving against the stream of corrupt nature1 unless the grace of ,god interpose1 and do that which imitation can never be the cause of4 ,therefore we must take some other method to account for this corruption of nature1 and at the same time1 maintain1 that the soul is from ,god1 by immediate creation1 which1 though it be not so plainly contained in scripture1 as other articles of faith are1 yet scripture seems not to be wholly silent as to this matter2 especially when ,god says1 ,behold1 all souls are mine1 ,ezek4 xviii4 #d4 and elsewhere1 which is more express to this purpose1 ,god speaks of the souls that he made1 or created1 ,isa4 lvii4 #af4 and the apostle1 for this reason1 styles him1 ,the ,father of spirits1 ,heb4 xii4 #i4 and that in such a sense1 as is opposed to the fathers of the flesh2 therefore1 taking this for granted1 the difficulty which will recur upon us1 which we are to account for1 is1 how can the soul1 that comes out of ,god's immediate hand1 be the subject of moral evil8 ,to assert1 that it is created guilty of ,adam's first sin1 or under an obligation to suffer that degree of punishment1 which is due to it1 is not inconsistent with the divine perfections1 as will farther appear1 when1 under a following head1 we consider what this punishment is3 but to suppose that it is created by ,god impure1 or with an inclination1 or propensity to sin1 cannot well be reconciled with the holiness of ,god4 ,this is what has been acknowledged by most divines1 as one of the greatest difficulties that occur in the whole scheme of divinity4 ,some1 with a becoming and religious modesty1 have confessed their inability to account for it1 and advise us rather to bewail1 and strive against it1 than to be too inquisitive about the origin and cause of it4 ,and1 indeed1 this is far better1 than either to darken counsel by words1 without knowledge1 or to advance what we cannot prove2 and ,i would rather chuse to acquiesce in this humble ignorance thereof1 than to assert any thing which contains the least insinuation of ,god's being the author of it4 ,it is certain1 there are many things which we know to be true1 though we cannot1 at the same time1 account for the manner of their being what they are1 and are at a loss to determine their first original1 or the natural cause thereof3 ,thus1 though we are sure that the body is united to the soul1 which acts by it1 yet it is very hard to determine by what bands they are united1 or how the soul moves the body1 as its instrument in acting4 ,moreover1 we know that the particles of matter are united to one another2 but it is difficult to determine what is the cause thereof4 ,so if we enquire into the reason of the different colour1 or shape of herbs and plants2 or why the grass is green1 and not white or red2 no one would be blamed if he should acknowledge himself to be at a loss to account for these1 and other things of the like nature4 ,the same may be said1 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 sin3 nevertheless1 if we keep within the bounds of modesty in our enquiries1 and advance nothing contrary to the divine perfections1 we may safely1 and with some advantage to the doctrine of original sin1 say something as to this matter1 that hereby we may remove the objections that are brought1 by some1 against it4 ,various ways have been taken1 as was before observed1 to account for the origin of moral evil1 which we cannot acquiesce in1 by reason of the many absurdities that attend them2 therefore it may be more excusable for me to offer my humble thoughts about this matter1 in which1 ,i hope1 ,i shall not much deviate from the sentiments of many1 who have judiciously and happily maintained this doctrine4 ,there is1 indeed1 one conjecture1 which ,i meet with1 in a learned judicious divine1 which differs very much from any account which we have of it by any other1#gc namely1 that the mother while the child is in the womb1 having a sinful thought1 impresses it on its soul1 whereby it becomes polluted1 in the same manner as its body is sometimes marked by the strength of her imagination3 but this opinion is so very improbable1 that it will hardly gain any proselytes to it2 and it only discovers how willing some persons are to solve this difficulty though in an uncommon method1 as being apprehensive that others have not sufficiently done it4 ,but1 that we may account for this matter in the most unexceptionable way1 which does not in the least1 infer ,god to be the author of sin nor overthrow the doctrine of imputation of ,adam's sin to his posterity1 we must consider this propensity of nature1 or inclination that there is in the souls of men to sin as a corrupt habit1 and therefore that it is not infused by ,god2 and consequently though the soul1 in its first creation1 is guilty1 that is1 liable to suffer the punishment due to it for ,adam's sin imputed1 yet it does not come defiled out of the hands of ,god2 or1 as one well expresses it1#gd 8,we are not to think that ,god put original sin into men's souls2 for how should he punish those souls1 which he himself had corrupted8 ,and he adds1 that it is a great wickedness to believe that ,god put into the soul an inclination to sin2 though it is true ,god creates the souls of men destitute of heavenly gifts1 and supernatural light1 and that justly because ,adam lost those gifts for himself and his posterity40 ,another judicious divine#ge expresses himself to this purpose2 that1 though the soul is created spotless1 yet it is destitute of original righteousness1 as a punishment of ,adam's first sin2 and accordingly he distinguishes between a soul's being pure1 so as the soul of ,adam was when it was first created1 that is to say1 not only sinless1 but having habits1 or inclinations in its nature1 which inclined it to what was good2 and its being created with a propensity1 or inclination to evil1 which he1 with good reason denies2 and1 as a medium between both those extremes1 in which the truth lies1 observes1 that the soul is created1 by ,god1 destitute of original righteousness1 unable to do what is truly good2 and yet1 having no positive inclination1 or propensity in nature1 to what is evil2 this is plainly the sense of his words1 which ,i have inserted in the margin4 ,now if it be enquired1 how this corrupt habit1 or inclination to sin1 is contracted8 the corruption of nature necessarily ensues on the privation of original righteousness4 ,some have illustrated this by an apt similitude1 taken from the travellers wandering out of his way1 or taking a wrong path1 as occasioned by the darkness of the night1 in which1 his want of light is the occasion1 though not properly the cause of his wandering4 ,thus man is destitute of original righteousness1 or those habits of supernatural grace1 which are implanted in regeneration2 and what can be the consequence thereof1 but that his first actions1 as soon as he is capable of doing good or evil1 must contain in them nothing less than a sin of omission1 or a defect of1 and disinclination to1 what is good8 and1 by this means1 the soul becomes defiled1 or inclined to sin2 so that we first suppose it indisposed to what is good1 and that this arises from its being destitute of supernatural grace1 which it lost by ,adam's fall1 and that ,god may deny this grace1 without supposing him to be the author of sin2 for he was not obliged to continue that to ,adam's posterity1 which he forfeited1 and lost for them4 ,and that which follows1 from hence1 is1 that the heart of man1 by a continuance in sin after it is first tinctured with it1 grows worse and worse1 and more inclined to it than before4 ,this ,i cannot better illustrate1 than by comparing it to a drop of poison1 injected into the veins of a man1 which will by degrees corrupt the whole mass of blood4 ,as to what concerns the body1 to which the soul was united1 as giving occasion to these corrupt habits being contracted thereby1 some have compared this to sweet oil's being infected by a musty vessel1 into which it is put2 so the soul1 created good1 and put into a corrupt body1 receives contagion from thence3 and this conjunction of the pure soul with a corrupt body1 is a just punishment of ,adam's sin4 ,thus a very learned and excellent divine accounts for this matter2#gf though this similitude does not indeed illustrate this matter in every circumstance1 inasmuch as that tincture1 which is received from a vessel in a physical way1 cannot well agree with the corruption of the soul1 which is of a moral nature2 but yet ,i would make this use of it1 as to observe what daily experience suggests1 namely1 that the constitution1 or temperament of the body1 has a very great influence on the soul1 and is an occasion of various inclinations to sin1 in which it acts1 in an objective way4 ,therefore when we suppose a soul united to a body1 that1 according to the frame and constitution of its nature has a tendency to incline it to sin1 and this soul is deprived of those supernatural habits1 which would have fenced it against this contagion2 what can ensue from hence1 but that corruption of nature1 whereby men are inclined to what is evil8 which inclination increases daily1 till men arrive to the most rooted habits and dispositions to all that is bad1 and are1 with more difficulty1 reclaimed from it4 ,this leads us to consider1 ,,iv4 ,the conveyance of original sin1 from our first parents to their posterity1 by natural generation1 or how we are said to be born in sin4 ,it is not the sin of our immediate parents that is imputed to us1 for they stand in no other relation1 but as natural1 and not federal heads of their posterity2 therefore the meaning of that answer1 in which this doctrine is contained1 is only this1 that original sin is conveyed to us1 by our immediate parents1 with our being2 so that1 as we are born men1 we are born sinners4 ,now1 that we may consider this in consistency with what has been before laid down nothing can be inferred1 from hence1 but that the guilt of ,adam's first sin is conveyed to us with our being1 and that habitual inclination that we have1 which we call a propensity of nature to sin1 is the consequence hereof2 so that what our ,saviour says1 is a great truth1 ,that which is born of the flesh1 is flesh1 ,john iii4 #f4 or every one that is born of sinful parents1 will1 as soon as he is capable thereof1 be prone to sin4 ,and this leads us to consider1 ,what is objected against what has been before laid down1 in explaining this doctrine as though it were inconsistent with the sense of several scriptures1 which speak of sin1 as derived from our immediate parents4 ,for the understanding of which1 in general1 let it be considered1 that no sense of any scripture is true1 that casts the least reflection on the divine perfections4 ,if we could but prove1 that our souls were propagated by our immediate parents1 as our bodies are1 there would be no difficulty in allowing the sense the objectors give of several scriptures1 from whence they attempt to account for the corruption of nature in a different way1 since ,god would not then be the immediate author thereof4 ,but1 supposing the soul to be created by ,god1 we must take some other method to account for the sense of some scriptures1 which are brought in opposition to the foregoing explication of the origin of moral evil4 ,the first scripture1 which is generally brought against it1 is1 in ,psal4 li4 #e4 ,behold ,i was shapen in iniquity1 and in sin did my mother conceive me2 the meaning of which is1 ,i was conceived1 and born guilty of sin1 with an inability to do what is good1 and in such a state1 that actual sin would necessarily ensue1 as soon as ,i was capable of committing it1 which would bring with it a propensity to all manner of sin4 ,and that ,david had a sense of guilt1 as well as the pollution of nature1 is plain1 from several verses of this ,psalm2 especially in ver4 #i1 #ad4 ,it is therefore as though he should say1 ,i was a guilty creature1 as soon as ,i was conceived in the womb2 and left of ,god1 and so sin has the ascendant over me4 ,i was conceived a sinner by imputation1 under the guilt of ,adam's first sin2 and to this ,i have added much more guilt1 and lately that of blood-guiltiness4 ,so that though he is said to have been shapen in iniquity1 it does not necessarily follow1 that his soul was created with infused habits of sin4 ,whatever the parents are the cause of1 with respect to this corruption and pollution1 let it be attributed to them2 but far be it from us to say1 that ,god is the cause thereof4 ,again1 it is said1 in ,job xiv4 #d4 ,who can bring a clean thing out of an unclean8 no not one4 ,it is no strain upon the sense of this text1 to suppose1 that by unclean1 he means guilty2 and by cleanness1 innocency1 as opposed to it2 for1 in most places of this book1 it is so taken1 that is1 in a forensick sense2 and therefore1 why not in this8 ,and1 if so1 then it is not at all inconsistent with the above-mentioned explication of this doctrine4 ,see chap4 xi4 #d4 ,i am clean in thine eyes1 that is1 guiltless2 otherwise ,zophar's reply to him would not have been so just1 when he saith1 ,god exacteth of thee less than thine iniquity deserveth2 and1 in chap4 xv4 #ad4 ,what is man1 that he should be clean8 and he1 that is born of a woman1 that he should be righteous8 where1 to be righteous1 seems to be exegetical of being clean2 and both of them1 being taken in a forensick sense1 it agrees well with what ,job is often reproved for1 by his friends1 namely1 boasting too much of his righteousness1 or cleanness3 thus he says1 in chap4 xxxiii4 #i4 ,i am clean without transgression1 neither is there iniquity in me2 that is1 ,i am not so guilty1 as to deserve such a punishment1 as he inflicts3 ,he findeth occasions against me1 c4 ,surely1 cleanness here is the same with innocence1 as opposed to guilt2 and1 in chap4 ix4 #cj4 ,if ,i wash myself with snow water1 and make my hands never so clean2 this plainly implies1 that if he should pretend himself guiltless1 yet he could not answer the charge which ,god would bring against him1 neither could they come together in judgment1 ver4 #cb4 ,now1 if this be so frequently1 if not always1 the sense of clean1 in other places of this book1 why may not we take the sense of these words1 ,who can bring a clean thing out of an unclean1 to be this2 that a guilty child is born of a guilty parent1 which will be accompanied with uncleanness1 and it will be prone to sin1 as soon as it is capable thereof8 ,another scripture1 which we bring to prove original sin1 is in ,gen4 vi4 #e4 ,every imagination of the thoughts of the heart of man1 is only evil continually4 ,why may not we understand it thus8 ,the imagination of the thoughts are evil1 as soon as there are imaginations1 or thoughts1 though not before4 ,and this rather respects the corruption of nature1 than the first rise of it2 and so does that parallel scripture2 in ,gen4 viii4 #ba4 ,the imagination of man's heart is evil from his youth2 q4 d4 ,sin increases with the exercise of reason4 ,and1 in ,psal4 lviii4 #c4 ,the wicked are estranged from the womb2 they go astray as soon as they be born speaking lies4 ,this agrees well enough with what we have said concerning their separation from ,god1 from the womb1 from whence arises actual sin2 so that they speak lies1 as soon as they are capable of it4 ,there is also another scripture1 usually brought to prove original sin1 which is to be understood in a sense1 not much unlike that which we but now mentioned1 viz4 ,isa4 xlviii4 #h4 ,thou wast called a transgressor from the womb4 ,this doth not overthrow what we have said2 for a person may be a transgressor1 as it were1 from the womb1 and yet the soul not have a propensity to sin implanted in it by ,god1 in its first creation4 ,again1 in ,gen4 v4 #c4 ,adam begat a son in his own likeness1 that is1 a fallen creature1 involved in guilt1 and liable to the curse1 like himself2 and that would be like him1 in actual sin1 when capable of it1 born in his image1 as having lost the divine image4 ,again1 in ,john iii4 #f4 ,that which is born of the flesh1 is flesh4 ,we may understand this1 that every one that is born of sinful parents1 is a sinner1 destitute of the ,spirit of ,god1 which is a great truth4 ,but surely our ,saviour did not design hereby to signify1 that any one is framed by ,god with a propensity of sin2 which is all that we militate against in this head4#gg ,v4 ,the last thing to be considered1 is1 that all actual transgressions proceed from original sin4 ,these are like so many streams that flow from this fountain of corruption2 the one discovers to us what we are by nature2 the other1 what we are by practice2 and both afford us matter for repentance1 and great humiliation1 in the sight of ,god4 ,but since we shall have occasion to enlarge on that part of this subject1 which more especially relates to actual transgressions1 with their respective aggravations1 in some following answers1#gh we pass it over at present2 and shall conclude this head with some practical inferences from what has been said1 concerning the corruption of our nature1 as being the spring of all actual transgressions4 #a4 ,we ought to put a due difference between the first discoveries there are of this corruption of our nature in our infancy1 and that which arises from a course1 or progress in sin2 the latter has certainly greater aggravations in it than the former1 and is like a spark of fire1 blown up into a flame4 ,accordingly1 it is our duty1 as the apostle says1 to exhort one another daily1 while it is called to-day1 lest any be hardened1 that is1 lest this corruption of nature be increased1 through the deceitfulness of sin1 ,heb4 iii4 #ac4 #b4 ,let us carefully distinguish between being born innocent1 which the ,pelagians affirm1 and we deny1 and being born defiled with sin1 and so having a propensity of nature to it1 as soon as we have a being2 or let us more especially take heed that we do not charge this on ,god1 as though he were the author thereof1 as well as of our being1 as though it were infused by him1 and not acquired by us4 #c4 ,since this corruption of nature so early discovers itself1 and abides in us1 as long as we are in this world1 let us take heed that we do not use means to increase it1 by giving way to presumptuous sins2 or endeavour to excite or draw it forth1 either in ourselves1 or others2 for this will occasion abundance of actual transgressions4 ,thus having considered that guilt which we bring with us into the world1 and that corruption of nature1 which discovers itself1 as soon as we appear to be intelligent creatures1 or are capable of any disposition to sin2 we proceed to speak concerning the misery and punishment that ensues hereupon4 ,footnote #fg3 ,see ,quest4 cv4-cli4 ,footnote #fh3 ,gen4 vi4 #e4 ,is a picture of antideluvian iniquity1 it not only proves that guilt was universal1 and all men affected2 that it was general1 the greater portion of the actions of men being evil2 but that the depravity of every unsanctified man was total1 extending not merely to his thoughts1 but to his imagination 1 the first frame or form of the thoughts4 ,they were not partially1 but only evil1 and that not occasionally but continually4 ,yet the race who were destroyed1 must have performed relative duties1 parental and filial2 and the tribes seem to have lived as free from war1 at least1 as those who have existed since the flood4 ,if crimes before the flood exceeded in degree and multitude those of modern times1 yet if they differed not in their nature1 it will follow1 that when the unrenewed in our days1 are kind parents1 dutiful children1 honest men1 and good citizens1 they may be totally depraved2 the 8imagination of the thoughts of their hearts may be only evil continually40 ,as we know not their hearts1 are to judge of them by their fruits1 and are charitably to impute their actions to better motives1 we may with propriety commend what ,god will condemn4 ,he sees the intentions1 and the aversion of heart to him and holiness1 and though he may reward virtuous conduct in this world1 to encourage virtue1 yet will eventually judge righteous judgment1 and connect every action with its motives4 ,this scripture also shews us not only1 that the material goodness of actions will not recommend them to ,god1 but that conscientiousness in the discharge of relative duties1 7for this must have existed before the flood17 will not recommend them where the love of ,god1 which is peculiar to the renewed mind1 is absent4 ,footnote #fi3 ,the ,marcionites in the second century1 and the ,manichees in the third4 ,footnote #gj3 ,see ,page #ed-eg1 ante4 ,footnote #ga3 ,see a book1 supposed to be written in defence hereof by ,glanvil1 entitled1 ,lux ,orientalis4 ,footnote #gb3 ,tertullian was of this opinion1 ,vid4 ejusd4 de ,anima and ,augustin1 though he sometimes appears to give into the opinion of the traduction of the soul2 yet1 at other times1 he is in great doubt about it1 as ready to give it up for an indefensible opinion1 ,vid4 ,aug4 de ,orig4 ,anim4 in ,gen4 ad liter lib4 #aj4 ,footnote #gc3 ,vid4 ,pictet4 ,theol4 ,chr4 ,lib4 ,v4 cap4 #g4 ,absit ut animam creari impuram dicamus1 cum nihil impurum e ,dei manibus prodire possit4--,dum infans est in utero matris1 cum intime ei conjungatur1 objecta in ejus cerebrum easdem impressiones efficiunt1 ac in matris cerebrum4--,hoc patet ex eo quod contingit mulieribus prgnantibus2 cum enim avide inspiciunt aliquid1 vel rubro1 vel flavo colore1 vel pallido tinctum1 contigit spissime ut infantes quos in utero gestant1 tali colore tincti nascantur4 ,ita intime corpus animam uniri1 ut ad motum corporis1 ceri oriantur in mente cogationes4--,motus1 qui fiunt in cerebro infantium idem prstare in illis1 ac in matribus1 nempe eorum animam recens creatam rebus sensibilibus carnalibus alligare2 unde videmus infantium animas omnia ad se ad suum referre corpus4 ,footnote #gd3 ,see ,du ,moulin's ,anatomy of ,armnianism1 ,chap4 ,x4 #c1 #ae1 #ag4 ,footnote #ge3 ,see ,turret4 ,instit4 ,theol4 ,elenct4 ,tom4 ,i4 ,loc4 #i4 ,q4 #ab4 #h1 #i4 ,licet anima sine ulla labe creatur a ,deo1 non creatur tamen cum justitia originali1 qualis anima ,adami1 ad imaginem ,dei2 sed cum ejus carentia in pnam primi peccati4 ,ut hic distinguendum sit inter animam puram1 impuram1 non puram4 ,illa pura dicitur1 qu ornata est habitu sanctitatis2 impura1 qu contrarium habitum injustiti habet2 non pura1 qu licet nullum habeat habitum bonum1 nullum tamen habet malum1 sed creatur simpliciter cum facultatibus naturalibus2 qualis supponitur creari a ,deo post lapsum1 quia imago ,dei amissa semel per peccatum1 non potest amplius restitui1 nisi regenerationis beneficio per ,spiritum ,sanctum4 ,quamvis autem anim creantur a ,deo destitut justitia originali2 non propterea ,deus potest censeri author peccati1 quia aliud est impuritatem infundere1 aliud puritatem non dare1 qua homo se indignum reddidit in ,adamo4 ,footnote #gf3 ,see ,perkins on the ,creed4 ,footnote #gg3 ,the mind of man is as open to the view of ,god1 as our words or actions are2 the intention is ordinarily the seat of guilt2 for the merely physical action of the body deserves neither praise nor blame2 the ,lord is able not only to detect1 but to punish in every instance such guilt2 his justice therefore requires that he should exercise such power4 ,to prefer the creatures to the ,creator1 is to deny his superior excellency1 and that he is the source from whence we have derived the good which we possess2 it is to give the honour which is due to him1 unto others2 it is a robbery committed on him2 it is a revolting from his allegiance1 and treason1 which ought to be punished4 ,it is an evidence that we have no love for him1 when we desire communion and acquaintance with other objects on their own account4 ,it is a proof of enmity against him1 for we cannot at the same time fix our highest affections on sensual pursuits and on holiness2 and an attachment to the former evinces hatred of the latter2 and so an aversion to an holy ,god4 ,if we are enemies to ,god1 ,omnipotence must and will prevail1 nor can he suffer in the universe1 his enemies to be finally prosperous1 possessing still their enmity4 ,where there exists not the love of ,god1 there is no obedience to his laws1 for this is the principle of obedience2 all the good deeds of such are but a semblance of holiness1 and must be rejected by him who views the motive with the action4 ,disobedience to his laws is to be punished with death1 the implied penalty of all divine laws2 and the least punishment that the magnitude of an offence against an infinite ,majesty can admit4 ,footnote #gh3 ,see ,quest4 cv4-cli4 ,quest4 ,,xxvii4 ,,quest4 ,,xxvii4 ,what misery did the fall bring upon mankind8 ,,answ4 ,the fall brought upon mankind the loss of communion with ,god1 his displeasure and curse1 so as we are1 by nature1 children of wrath1 bond-slaves to ,satan1 and justly liable to all punishments in this world1 and that which is to come4 ,having considered the doctrine of original sin1 as imputed to1 and inherent in us1 we are now led to speak concerning the miseries that are consequent hereupon1 or the punishment that is due to it4 ,and1 inasmuch as the former of these is equal in all2 and the latter increases1 in proportion to that degree of obstinacy1 and hardness of heart1 which discovers itself in all ages1 and conditions of life1 and it is attended with greater guilt1 as it is more deeply rooted in us1 and gains very great strength by actual sin2 it is necessary for us to consider the punishment due to original sin1 as such1 and how it differs from a greater degree thereof1 which is due to its increasing guilt4 ,the former of these is not distinguished from the latter1 by many who treat on this subject2 which gives occasion to some1 who deny original sin1 to represent it in the most terrible view1 as though there were no difference between the wrath of ,god1 that infants are exposed to1 and that which is inflicted on the most obdurate sinner3 but1 that we may remove prejudices against this doctrine1 and set it in a just light1 we shall consider the punishment due to original sin1 in both these respects4 ,i4 ,the punishment due to original sin1 as such1 namely1 in those who are charged with no other guilt1 but that of ,adam's first sin4 ,this more especially respects those that die in their infancy1 before they are capable of making any addition to it4 ,concerning these1 ,i cannot but conclude with ,augustin1 in his defence of original sin against the ,pelagians1 that the punishment thereof is the most mild of any1 and cannot be reckoned so great1 as that it might be said of them1 that it had been better for them not to have been born4#gi ,that this may farther appear1 let it be considered1 that the punishment due to actual sin1 or the corruption of nature increased thereby1 is attended with accusations of conscience1 inasmuch as the guilt1 that is contracted by it1 arises from the opposition of the will to ,god2 and the alienation of the affections from him1 is oftentimes attended with rebellion1 against a great degree of light1 and many other aggravations1 taken from the engagements which we are under to the contrary1 and is persisted in with obstinacy1 against all those checks of conscience1 and means used to prevent it2 and1 in proportion to the degree thereof1 they1 who contract this guilt1 are said1 as our ,saviour speaks of the scribes and ,pharisees1 to be liable to the greater damnation1 ,matt4 xxiii4 #ad4 and the prophet ,jeremiah speaks of some of the greatest opposers of his message1 as those who should be destroyed with double destruction1 ,jer4 xvii4 #ah4 ,this is certainly a greater degree of punishment1 than that which is due to original sin1 as such2 and1 with respect to these1 there are oftentimes many sad instances of the wrath of ,god breaking in upon the conscience1 as he says by the ,psalmist1 that he would reprove them1 and set their iniquities in order before their eyes1 ,psal4 l4 #ba4 and what our ,saviour says elsewhere1 concerning the worm that dieth not1 ,mark ix4 #dd4 is to be applied to them4 ,but this punishment does not belong to those who have no other guilt1 but that of ,adam's sin1 imputed to them4 ,if this can be made appear1 as1 ,i hope1 we shall be able to do1 it may have a tendency to remove some prejudices1 which many entertain against the doctrine of original sin1 who express themselves with such an air of insult1 as though they were opposing a doctrine which is contrary to the dictates of human nature1 as well as represents ,god1 as exercising the greatest severity against those who are chargeable with no other sin than this2 and they generally lay hold on some unwary expressions1 contributing very little to the defence of this doctrine1 which might as well have been spared2 for they are no less exceptionable1 though prefaced with an apology1 for the want of pity1 which such like unguarded expressions seem to contain in them1 when they say1 that their milder thoughts1 concerning this matter1 will do those infants1 who are tormented in hell1 no good1 as their severer ones can do them no prejudice4 ,we may therefore be allowed to make a farther enquiry into this matter1 especially when we consider1 that those1 who die in infancy1 will appear1 at the last day1 to have been a very considerable part of mankind4 ,and some tender parents have had a due concern of spirit about their future state1 and would be very glad1 were it possible for them1 to have some hopes concerning the happiness thereof4 ,various have been the conjectures of divines about it4 ,the ,pelagians1 and those who verge towards their scheme1 have concluded1 that they are all saved1 as supposing that they are innocent1 and not1 in the least concerned in ,adam's sin3 but this is to set aside the doctrine we are maintaining2 and therefore1 ,i cannot think their reasoning1 in this respect very conclusive4 ,others1 who do not deny original sin1 suppose1 notwithstanding1 that the guilt thereof is atoned for1 by the blood of ,christ4 ,this would be a very agreeable notion1 could it be proved2 and all that ,i shall say1 in answer to it1 is1 that it wants confirmation4 ,as for those who suppose1 with the ,papists1 that the guilt of original sin is washed away by baptism1 as some of the fathers have also asserted1 this has so many absurd consequences attending it1 that ,i need not spend time in opposing it2 one of them is1 that it makes that1 which1 at most1 is but a sign or ordinance1 for our faith1 in which we hope for the grace of regeneration to be the natural means of conferring it1 which is contrary to the design of all the ordinances1 which ,god has appointed3 but1 passing by this1 which will afford little foundation for hope4 ,others have concluded1 that all the infants of believing parents1 dying in infancy1 are saved1 as supposing that they are interested in the covenant of grace1 in which ,god promises1 that he will be a ,god to believers1 and their seed4 ,this would be a very comfortable thought1 to those who have hope concerning their own state4 ,but ,i cannot find that this argument is sufficiently maintained2 since it seems very evident1 that all such like promises rather respect the external1 than the saving blessings of the covenant of grace4 ,others therefore conclude1 7as many good and pious ,christians have done1 that when they have been enabled1 by an act of faith1 in which they have enjoyed some sensible experience of the powerful influence of the ,holy ,spirit1 to give up their infant-seed to ,christ1 whether it be in baptism1 or not7 from the frame of their own spirit1 and the evidence they have had of the power of ,god1 exciting this act of faith1 that ,god would own that grace which he hath enabled them to exercise1 and consequently that he has accepted of this solemn act of dedication of them to him1 which has given them comfortable and quieting thoughts about the salvation of their infant-seed4 ,this is not only an excellent method1 used by them1 but it seems to be as just a way of reasoning about the salvation of those who die in infancy1 as any that is generally made use of2 and1 it may be1 ,david might infer the salvation of his child1 when he says1 ,i shall go to him2 but he shall not return to me1 #b ,sam4 xii4 #bc4 from some such method as this4 ,but1 since these are uncommon instances of faith1 and such as every sincere ,christian has not always been found in the exercise of1 ,i would hope1 that there are multitudes of infants saved1 concerning whom we have no certain ground to determine who they are2 and why may not we suppose1 that there are many of them1 who belong to the election of grace1 that are not the seed of believing parents8 ,however1 notwithstanding all the pious and kind thoughts1 which the conjectures of men suggest1 we must be content to leave this1 as a secret that belongs to ,god1 and not unto us to know4 ,therefore all that ,i shall attempt1 at present1 is1 to prove1 that if all1 who die in their infancy1 are not saved1 yet their condemnation is not like that which is due to actual sin1 or those habits thereof1 which are contracted by men4 ,and here it must be allowed1 pursuant to our former method of reasoning1 that1 if they are not saved1 they have the punishment of loss inflicted on them2 for the right to the heavenly blessedness1 which ,adam forfeited and lost1 respected not only himself1 but all his posterity4 ,whether they have any farther degree of punishment inflicted on them1 or how far they are liable to the punishment of sense1 ,i dare not pretend to determine4 ,i do not care to conclude1 with some of the ,remonstrants1 such as ,episcopius1 ,curcellus1 and others1 that they always remain in an infantine state1 or1 that they have no more ideas in the other world1 than they had in this2 for this is to suppose what cannot be proved4 ,besides1 if they always remain in this state1 this must be supposed1 either to be the consequence of nature1 and argued from their want of ideas1 while they were in this world1 or else it must be by a particular dispensation of providence1 respecting some infants in the next1 and not all4 ,to suppose the former1 is to suppose that none are saved1 since remaining in an infantile state1 is not salvation2 for it is beyond dispute1 the soul that is saved1 whether it went out of the world an infant1 or a man is exceedingly enlarged1 and rendered receptive of the heavenly blessedness4 ,and if1 on the other hand1 they suppose1 that their remaining in this infantile state1 is by a particular dispensation of providence1 this1 was it true1 would be a small punishment1 indeed1 inflicted on them for ,adam's sin3 ,but we have as little1 or less ground to conclude this1 than that all infants are saved2 and therefore ,i cannot give into this notion1 which1 indeed1 differs but little from that of the ,papists1 who suppose them1 if dying unbaptized1 to remain in a state of insensibility2 which is no other1 than an ungrounded conjecture4 ,and1 as for the account which we have1 in some of their writings concerning the place alloted for them1 which they call ,limbus ,infantium1 and its situation between heaven and hell1 this is no better than a theological romance2 and it cannot but be reckoned trifling and ludicrous1 and nothing else but an imposing their own fancies1 as articles of faith4 ,i dare not1 indeed1 allow myself to be too peremptory1 or give my thoughts too great a loose on this subject3 but1 since it is taken for granted by all1 who give into the doctrine of original sin1 that infants1 if not saved1 are liable to the punishment of loss1 which has been before considered1 as the immediate consequence of the imputation of ,adam's sin2 yet it doth not appear1 to me1 that they have such a tormenting sense of the greatness of their loss1 as others have who were adult1 and had received the knowledge of divine things1 which infants are not capable of4 ,these1 as it is more than probable1 carry the ideas1 which they had received of divine things1 out of the world with them1 which infants cannot be said to do2 and therefore1 if ever they have the knowledge thereof1 and consequently of the glory of the heavenly state1 it must be by extraordinary revelation4 ,how far they may be led into this matter1 by observing the glorious work1 which shall be performed in the most visible manner1 in the day of judgment1 ,i pretend not to determine4 ,this1 indeed1 will give them some apprehensions of the happiness which others are possessed of1 and they are excluded from3 ,but even this cannot have so great a tendency to enhanse their misery1 as when hardened and presumptuous sinners1 who have despised and neglected the means of grace1 are said1 as our ,saviour speaks to the ,jews1 ,to see ,abraham1 ,isaac1 and ,jacob1 in the kingdom of ,god1 and they themselves thrust out1 ,luke xiii4 #bh4 as intimating1 that this will1 in a judicial way1 be a means to enhanse their misery2 and consequently they cannot but have such a tormenting sense thereof1 as what will make their loss appear greater1 and so render them more miserable than infants can be1 who never had these means of grace in this world4 ,but1 because it is not safe to be too peremptory as to this matter1 all that ,i shall farther observe is1 that whatever conceptions they may have of the happiness1 which they are not possessed of1 yet they shall not have that part of the punishment of sin1 which consists in self-reflection1 on the dishonour that they have brought to ,god or the various aggravations of sin committed1 which is a very great degree of the punishment of sin in hell2 and therefore1 when the wrath of ,god is said to break in on the consciences of men1 whereby1 in a judicial way1 sins1 before committed1 are brought to remembrance1 and the means of grace1 which they have neglected1 cannot but occasion the greatest distress and misery1 this is certainly a punishment that infants cannot be liable to2 and1 if the condition of the inhabitants of ,tyre and ,sidon is represented by our ,saviour1 as more tolerable than that of ,capernaum1 so in proportion the condemnation of infants1 who have no other guilt but that of original sin1 will be more tolerable than that of the heathen1 inasmuch as they had no natural capacities of doing good or evil4 ,and this is all that ,i pretend to determine1 which amounts to no more than this1 that1 since punishment must be proportioned to the crime2 as they are liable only to the guilt of ,adam's sin1 which is much less than being liable to it1 with those other transgressions that proceed from it1 therefore their punishment must be less than that of any others4 ,this1 ,i think1 may safely be asserted3 and1 if we proceed no farther in our enquiries about this matter1 but confess our ignorance of many things relating to the state and capacity of separate souls1 it will be more excuseable1 than for us to pretend to a greater degree of knowledge1 than is consistent with our present state4 ,,ii4 ,we shall consider the punishment due to original sin1 when attended with many actual sins1 proceeding from a nature defiled1 and prone to rebel against ,god4 ,this is greater or less1 in proportion to the habits of sin contracted1 as will be more particularly considered1 when we speak of the aggravations of sin1 and its desert of punishment4#hj ,we shall therefore1 at present1 speak to it in the method in which it is laid down in this answer4 #a4 ,by the fall of our first parents1 all mankind lost communion with ,god4 ,this was enjoyed at first2 for ,god having made man1 with faculties capable of this privilege1 designed to converse with him2 and1 indeed1 this was one of the blessings promised in the covenant1 which he was under1 and it was a kind of prelibation of the heavenly state2 therefore it follows1 that the fall of our first parents could not but first expose themselves1 and then their posterity1 to the loss of this privilege2 and1 indeed1 this was the more immediate result of sin committed1 and guilt hereby contracted4 ,it is a reflection on the divine perfections to suppose that ,god will have communion with sinners1 while they remain in a state of rebellion against him2 or that he will love and manifest himself to them1 and admit them into his presence1 as friends and favourites1 unless there be a ,mediator who engages to repair the injury offered to the holiness and justice of ,god1 and secure the glory of his perfections1 in making reconciliation for sin1 and thereby bringing them into a state of friendship with ,god3 ,but this privilege man had no right to1 or knowledge of when first he fell1 and consequently ,god and man could not walk together1 as not being agreed1 ,amos iii4 #c4 ,god was obliged1 in honour1 to withdraw from him1 and thereby testify his displeasure against sin1 as he tells his people1 ,your iniquities have separated between you and your ,god2 and your sins have hid his face from you1 ,isa4 lix4 #b4 ,this consequence of sin is judicial2 and1 at the same time1 through the corruption of nature1 as the result of that enmity against ,god1 which follows on our fallen state1 man is farther considered1 as not desiring to converse with ,god3 ,his guilt inclined him to fly from him1 as a sin-revenging ,judge2 and his loss of ,god's supernatural image1 consisting in holiness of heart and life1 rendered him disinclined1 yea1 averse to this privilege2 so that1 as he was separate from the presence of ,god1 he desired to have nothing more to do with him1 which is the immediate result of his sinful and fallen state4 #b4 ,man1 by his fall1 was exposed to the divine displeasure1 or to the wrath of ,god1 in which respect1 as the apostle says1 we are1 by nature children of wrath1 ,eph4 ii4 #c4 by which we are not to understand1 as some do1 who deny the guilt and punishment of original sin1 that nothing is intended hereby1 but that we are inclined to wrath as signifying those depraved and corrupt passions1 whereby we are prone to hate ,god1 and holiness1 which is his image in man1 which is rather the consequence of original sin1 and discovers what we are by practice1 whereas this text speaks of what we are by nature2 and it seems a very great strain and force on the sense of the word1 when some understand this mode of speaking1 that we are children of wrath only by custom1 which according to the proverbial expression is a second nature2 or as tho' it only signified the temper of their minds1 or their behaviour towards one another1 as giving way to their passions as the apostle says1 that they lived in malice and envy1 and hated one another1 ,tit4 iii4 #c4 as though it denoted only the effects of the corruption of nature1 not their liableness to the wrath of ,god due to it2 whereas it is plain1 that the apostle makes use of an hebraism1 very frequently occurring in scripture1 both in the ,old and ,new ,testament2 as when a person1 that is guilty of a capital crime1 and liable to suffer death1 is called1 ,a son of death3 so our ,saviour calls ,judas1 who was liable to perdition1 ,a son of perdition1 ,john xvii4 #ab4 so here children of wrath are those that were liable to the wrath of ,god1 by which we are to understand that punishment1 which is the demerit of sin2 not that wrath is a passion in ,god1 as it is in us2 but it signifies either his will to punish1 or his actual inflicting punishment on them1 in proportion to the crimes committed1 whereby he designs to glorify his holiness4 ,if this be meant by the punishment due to all mankind1 as they come into the world with the guilt of the sin of our first parents1 in which respect guilt denotes a liableness to punishment and all punishment contains some degree of wrath2 ,i say1 if this be the meaning of their being so by nature1 ,i am far from denying it4 ,for the only thing that ,i have militated against1 is1 the supposition1 that the punishment due to original sin imputed1 bears an equal proportion to that of guilt contracted1 whereby the nature of man is rendered more depraved1 by a continuance in sin2 and therefore ,i cannot but acquiesce in that explication given hereof by the learned ,beza1 who is a most strenuous defender of original sin1#ha who1 when he speaks of men as children of wrath1 by nature1 as all mankind are included herein1 understands this1 not as referring to the human nature1 as created by ,god2 but as corrupted by its compliance with the suggestions of ,satan2 and therefore we suppose1 that as the corruption of nature is daily increased1 whatever punishment is due to it1 at first1 there is notwithstanding a greater condemnation1 which it is exposed to1 as the consequence of sin committed and continued in2 and this is described1 in scripture1 in such a way1 as renders it1 beyond expression1 dreadful2 ,who knoweth the power of thine anger8 even according to thy fear1 so is thy wrath1 ,psal4 xc4 #aa4 or1 as the prophet says1 ,who can stand before his indignation8 and who can abide in the fierceness of his anger1 ,nah4 i4 #f4 #c4 ,man1 as fallen1 is exposed to the curse of ,god1 which is an external declaration of his hatred of sin1 and will to punish it1 which we sometimes call the condemning sentence of the law1 as the apostle says1 ,as many as are of the works of the law1 are under a curse as it is written1 ,cursed is every one that continueth not in all things that are written in the book of the law to do them1 ,gal4 iii4 #aj4 so that whatever threatnings there are by which ,god discovers his infinite hatred of sin1 these we are liable to as the consequence of our fallen state2 and accordingly1 as we were1 at first1 separate from ,god1 the sin of our nature tends1 according to the various aggravations thereof1 to make the breach the wider1 and our condemnation much greater4 #d4 ,by the fall1 we became bond-slaves to ,satan3 thus it is said1 that the devil has the power of death1 ,heb4 ii4 #ad4 and sinners are described1 as walking according to the prince of the power of the air1 the spirit that now worketh in the children of disobedience1 ,eph4 ii4 #b4 and he is elsewhere described1 as a strong man armed1 who keeps the palace1 till a stronger than he shall overcome him1 and take from him all his armour1 ,luke xi4 #ba1 #bb4 ,the heart of man is the throne in which he reigns1 and men are naturally inclined to yield themselves slaves to him1 and corrupt nature gives him the greatest advantage against us4 ,none of us can say1 as our ,saviour did1 ,the prince of this world cometh1 and hath nothing in me1 ,john xiv4 #cj4 for we are as ready to comply1 as he is to tempt1 especially if not prevented by the grace of ,god1 and therefore may well be said to be bond-slaves to him4 ,no age1 or condition of life1 is exempted from his assaults1 and he suits his temptations to our natural tempers1 and hereby we are overcome1 and more and more enslaved by him2 and certainly this must be a state of misery1 and that more especially1 because such are enemies to ,christ1 and withdraw themselves from his service1 despising his protection1 and the rewards he has promised to his faithful servants2 and our ,saviour says1 that we cannot serve two masters1 ,mat4 vi4 #bd4 and so long as we continue bond-slaves to ,satan1 we contract greater guilt1 and the dominion of sin increases therewith2 so that to be the servants of ,satan1 is to be the servants of sin2 and we are herein miserable1 in that we serve one who intends nothing but our ruin1 and is pleased in all steps leading to it1 and will be as ready to accuse1 torment1 and make us more miserable in the end1 as he is to solicit or desire our service1 or as we can be to obey him4 ,let us therefore use our utmost endeavours1 that we may be free from this bondage and servitude2 and accordingly let us consider1 7#a47 ,that ,satan has no right to our service4 ,though he be permitted to rule over the children of disobedience2 yet he has no divine grant1 or warrant for it1 to render it lawful for him to demand it1 or us to comply therewith1 and he is no other than an usurper1 and declared enemy to the king of heaven2 and1 though sinners are suffered to give themselves up to him1 this is far from being by divine approbation2 therefore1 7#b47 ,let us professedly renounce1 groan under1 and endeavour1 through the grace of ,god to withdraw ourselves from his service1 whenever we are led captive by him1 and not be his willing slaves1 to obey him with our free consent1 or out of choice1 and with pleasure2 and1 in order hereunto1 7#c47 ,let us list ourselves into ,christ's service1 put ourselves under his protection1 and desire his help1 against the wiles and fiery darts of the devil4 7#d47 ,let us improve the proclamation of liberty made in the gospel1 and rejoice in it1 as the most desirable blessing1 ,if the ,son make you free1 then shall ye be free indeed1 ,john viii4 #cf4 ,the last thing observed in this answer1 is1 that1 as fallen creatures we are justly liable to all punishments in this world1 and that which is to come2 by which we are to understand1 not only the consequences of original sin1 imputed to1 but inherent in us1 and increased by that guilt which we daily contract1 which exposes the sinner to punishment in both worlds1 in proportion to the aggravations thereof4 ,this we are led to speak to1 in the two following answers4#hb ,footnote #gi3 ,see ,aug4 contra ,julianum1 ,lib4 ,v4 cap4 #h4 ,ego non dico1 parvulos sine baptismo ,christi morientes tanta pna esse plectendos2 ut eis non nasci potius expediret4 ,et ejusd4 de peccat4 merit4 remsis4 ,lib4 ,i4 cap4 #af4 ,potest proinde recte dici1 parvulos eine baptismo de corpore exeuntes1 in damnatione omnium mitissima futuros4 ,footnote #hj3 ,see ,quest4 cli4 clii4 ,footnote #ha3 ,vid ,bez4 in loc4 ,ubicunque ,ira est1 ibi peccatum2 quo sine exceptione involvi totam humanam gentem idem testatur1 ,rom4 i4 #ah4 ,sed naturam tamen intellige non quatenus creata est2 verum quatenus per ,diaboli suggestionem corrupta est a seipsa4 ,footnote #hb3 ,it has been frequently objected1 if they that are in the flesh be dead in sin1 or so wholly inclined to evil1 that they 8cannot please ,god10 they must be viewed as miserable rather than guilty1 as objects of pity rather than subjects for punishment4 ,to analyse is to enervate this objection4 ,wherein consists the impotency1 and what is the guilt of an evil action8 ,if there be any physical defect in the understanding1 or any external obstacle1 which may prevent a conformity to the revealed will of ,god2 it is an excuse1 the party is clear3 but this inability is of a different kind2 the sensual heart is prevailingly inclined to the objects of time and sense1 and the mind possesses no ability to resist its strongest inclination1 which is but the common case of every deliberate choice4 ,evil men cannot see1 because they shut their eyes2 they cannot hear1 because they stop their ears2 they cannot come to ,christ1 or1 which is the same thing1 will not apply to him by faith4 ,they persevere in such opposition until death or despair fixes their enmity2 except their wills are changed1 and they are drawn by divine grace4 ,the guilt of an evil action1 depends not upon1 or exists not in the mere action of the body2 otherwise brutes1 and machines of wood and metal1 would be subjects of blame4 ,the guilt is seated in the intention1 and lies in the inclination of the mind to that which is prohibited2 and the habitual preponderancy of the inclinations to evil1 marks a worse character1 than a sudden and individual choice of it4 ,if the prevailing desires of that which is evil1 be the only impotency of the state of death in sin1 and at the same time the only guilt of the party2 this inability and guilt are concomitant1 and always in exact proportion to each other2 or rather may be considered as the same thing1 under different aspects and names3 it results therefore that as certainly as vice is not virtue1 the impotency to good of the unrenewed man1 is no excuse for his guilt4 ,quest4 ,,xxviii41 ,,xxix4 ,,quest4 ,,xxviii4 ,what are the punishments of sin in this world8 ,,answ4 ,the punishments of sin in this world1 are either inward as blindness of mind1 a reprobate sense1 strong delusions1 hardness of heart1 horror of conscience1 and vile affections2 or outward1 as the curse of ,god upon the creatures for our sakes1 and all other evils that befall us in our bodies1 names1 estates1 relations1 and employments1 together with death itself4 ,,quest4 ,,xxix4 ,what are the punishments of sin in the world to come8 ,,answ4 ,the punishments of sin in the world to come1 are everlasting separation from the comfortable presence of ,god1 and most grievous torments in soul and body1 without intermission1 in hell-fire for ever4 ,i4 ,in the former of these answers1 we have an account of those punishments which sin exposes men to in this world4 ,these are distinguished as being either inward or outward1 personal or relative2 of which1 those that are styled outward1 which more especially respect our condition in the world1 as we are liable to many adverse dispensations of providence therein1 and are generally reckoned1 by sinners1 the greatest1 as they are most sensible while they groan under the many evils and miseries which befall them1 in their bodies1 names1 estates1 relations1 and employments1 and they end in death1 the most formidable of all evils2 though1 in reality1 the punishments of sin1 which are styled inward1 such as blindness of mind1 hardness of heart1 c4 how little soever they are regarded by those who fall under them1 by reason of that stupidity1 which is the natural consequence thereof3 yet they are1 by far1 the greatest and most dreaded by all1 who truly fear ,god1 and see things in a just light being duly affected with that which would render them most miserable in the end4 ,here we shall consider1 ,first1 ,those punishments that are called inward1 which respect either the understanding1 will1 conscience1 or affections4 ,accordingly1 #a4 ,we are said to be exposed to blindness of mind3 ,this the apostle describes in a most moving way1 when he speaks of the ,gentiles1 as walking in the vanity of their mind1 having the understanding darkened1 being alienated from the life of ,god1 through the ignorance that is in them1 because of the blindness of their heart1 ,eph4 iv4 #ag1 #ah4 ,ignorance and error are defects of the understanding1 whereby it is not able to find out1 nor desirous to enquire after the way of truth and peace2 and accordingly the apostle says1 ,the way of peace have they not known1 ,rom4 iii4 #ag4 and by reason hereof1 we are naturally inclined to deny those doctrines1 which are of the greatest importance1 namely1 such as more immediately concern the glory of ,god1 and our own salvation4 ,this ignorance is certainly most dangerous1 and cannot be exempted from the charge of sin1 much more when we are judicially left to it1 as a punishment for other sins committed by us4 #b4 ,another punishment of sin1 mentioned in this answer1 is strong delusion1 which is the consequence of the former4 ,this is taken from the apostle's words1 ,for this cause ,god shall send them strong delusion1 that they should believe a lie1 #b ,thess4 ii4 #aa4 the meaning of which is nothing else but this1 that ,god suffers them1 who receive not the love of the truth1 but take pleasure in unrighteousness1 to be deluded1 by denying them that spiritual and saving illumination1 which would have effectually prevented it4 ,now1 that we may consider what the apostle means by these strong delusions1 we may observe1 that every error1 or mistake in lesser matters of religion1 is not intended hereby2 for then few or none1 would be exempted from this judgment2 but it includes in it a person's entertaining the most abominable absurdities in matters of religion1 which are contrary to the divine perfections1 and the whole tenor of scripture1 and subversive of those truths1 which are of the greatest importance2 or1 when persons pretend to revelations1 or are turned away from the truth by giving credit to the amusements of signs1 and lying wonders2 with which ,antichrist is said to come1 after the working of ,satan2 and the consequence hereof is1 that they believe a lye1 which they suppose to be confirmed hereby4 ,errors1 in matter of religion1 are sometimes invincible and unavoidable1 for want of objective light1 or scripture-revelation1 as in the ,heathen1 ,mahometans1 and others1 who through the disadvantages and prejudices of education1 are estranged from the truth3 but even this in some respects1 may be said to be judicial2 for1 though such do not sin against the gospel-light1 yet they are guilty of other sins1 which justly provoke ,god to leave them in this state of darkness and ignorance4 ,but the punishment of sin1 when ,god gives men up to this judgment1 is more visible in those1 who have had the advantages of education1 above others1 and have had early instructions in the doctrines of the gospel2 yet1 by degrees1 they are turned aside from1 and have denied them1 and so forsaken the guide of their youth1 ,prov4 ii4 #ag4 ,these sometimes call those sentiments about religious matters1 which once they received1 implicit faith1 and please themselves with their new schemes of doctrine1 looking1 as they call it1 with pity1 or1 ,i might rather say1 disdain1 on others1 who are not disentangled from their fetters1 or have not shook off the prejudices of education1 nor arrived to so free and generous a way of thinking1 as they pretend to have done4 ,but how much soever they may glory in it1 it is a sad instance of ,god's giving them up1 in a judicial way1 to the vanity and delusion of their minds2 and accordingly they believe that to be a truth1 which others can prove to be a lie1 and which they themselves once thought so4 ,now this appears to be a punishment of sin1 in that the gospel1 which once they professed to believe1 had not that effect1 or tendency1 as it ought1 to subdue their lusts and corruptions2 but they rebelled against the light1 and were under the power of presumptuous sins3 their understanding1 and talents of reasoning1 have been enlarged1 and1 at the same time1 the pride and vanity of their minds hath not been subdued1 and mortified1 by the grace of ,god2 whereupon1 they have been given up first to question1 then to deny1 and afterwards to oppose1 and1 in the most profane and invidious manner1 to ridicule those sacred and important truths1 which they once received4 ,this is a sad instance of the punishment of sin2 and the use that ,i would make of it1 may be in the following inferences4 7#a47 ,that we ought not to be content with a bare speculative knowledge of divine truths1 but should endeavour to improve them1 to promote practical godliness1 as they have a tendency to do in all those1 who1 as the apostle saith1 have so learned ,christ1 as that they have been taught by him1 as the truth is in ,jesus1 ,eph4 iv4 #ba4 7#b47 ,we ought not to content ourselves with an implicit faith1 or believe the doctrines of the gospel1 merely because they have been received by wise and good men1 in former or later ages1 but should be able to render a reason of the faith and hope that is in us1 as built upon clear scripture evidence2 so1 on the other hand1 we must take heed that we do not despise the many testimonies which ,god's people have given to the truth1 or forsake the footsteps of the flock1 as though ,god had left his servants to delusions1 or groundless doctrines1 and there were no light in the world1 or the church1 till those1 who have studiously endeavoured to overthrow the faith delivered to1 and maintained by the saints1 brought in that which they1 with vain-boasting1 call new light1 into it4 7#c47 ,let us strive against the pride of our understanding1 which oftentimes tempts us to disbelieve any doctrine which we cannot fully account for1 by our shallow methods of reasoning1 as though we were the only men that knew any thing2 and1 as ,job says1 ,wisdom must die with us1 ,job xii4 #b4 7#d47 ,if we are in doubt concerning any important truth1 let us apply ourselves1 by faith and prayer1 to ,christ1 the great prophet of his church1 who has promised his ,spirit to lead his people into all necessary truth1 to establish them in1 and to keep them from being turned aside from it1 by every wind of doctrine1 through the management and sophistry of those who lie in wait to deceive4 ,and to this we may add1 that we ought to bless ,god for1 and to make a right use of the labours of others1 who have not only been led into the knowledge of the gospel themselves1 but have taken a great deal of pains1 and that with good success1 to establish the faith of others therein4 7#e47 ,if we have attained to a settled knowledge of the truth1 and1 more especially1 if we have been blessed with a spiritual and practical discerning thereof1 let us bless ,god for it1 and endeavour to improve it to the best purposes1 which will be a preservative against this sore judgment of being given up to the blindness of our minds1 or strong delusions1 and thereby to forsake our first faith4 #c4 ,another punishment of sin1 which more especially respects the will1 is hardness of heart1 and a reprobate sense1 when men are given up to the perverseness and obstinacy of their natures1 so that they are fixedly resolved to continue in sin1 whatever be the consequence thereof1 when they cannot bear reproof for1 and refuse to be reclaimed from it1 whatever methods are used in order thereunto4 ,thus the prophet speaks1 concerning a people1 which had had forewarnings by sore judgments1 and were1 at that time1 under sad rebukes of providence2 yet ,god says1 concerning them1 ,they will not hearken unto me2 for all the house of ,israel are impudent and hard-hearted1 ,ezek4 iii4 #g4 and the apostle speaks of some1 who have their consciences seared with a hot iron1 #a ,tim4 iv4 #b4 and others1 who are described1 as sinning wilfully1 ,heb4 v4 #bf4 that is1 resolutely1 being head-strong1 and determined to persist therein2 and are as the man described in ,job1 ,who stretcheth out his hand against ,god1 and strengtheneth himself against the ,almighty2 he runneth upon him1 even upon his neck1 upon the thick bosses of his bucklers1 ,job xv4 #be4 ,thus corrupt nature expresses its enmity and opposition to ,god2 and1 as sinners are suffered to go on in this way1 it may well be reckoned a punishment of sin1 or an instance of ,god's judicial hand against them for it4 ,this hardness of heart is sometimes compared to a stone1 ,ezek4 xxxvi4 #bf4 or a rock1 ,jer4 xxiii4 #ai4 or an adamant1 which is hardly broken with a hammer1 ,zech4 vii4 #ab4 or an iron sinew1 and their brow is said to be as brass1 ,isa4 xlviii4 #d4 and sometimes they are compared to a swift dromedary1 traversing her ways2 or the wild ass1 used to the wilderness1 that snuffeth up the wind at her pleasure1 ,jer4 ii4 #bc1 #bd4 and the bullock unaccustomed to the yoke1 ,jer4 xxxi4 #ah4 or to the deaf adder1 that stoppeth her ears2 that will not hearken to the voice of the charmers1 charming never so wisely1 ,psal4 lviii4 #d1 #e4 ,this stupidity of the heart of man is so great1 that it inclines him to go on in a course of rebellion against ,god1 and1 at the same time1 to conclude all things to be well2 whereas1 this is the most dangerous symptom1 and a visible instance of ,god's judicial hand1 as a punishment of sin in this life4 ,there are several instances1 in which this hardness of heart discovers itself2 as1 7#a47 ,when men are not afraid of ,god's judgments threatened1 nor regard the warnings given thereof before-hand1 or when they refuse to humble themselves under them1 as ,god says to ,pharaoh1 ,how long wilt thou refuse to humble thyself before me8 ,exod4 x4 #c4 7#b47 ,when they stifle1 and do not regard those convictions of conscience1 which they sometimes have2 and1 though they know that what they do is sinful1 and displeasing to ,god1 yet they break through all those fences1 which should have prevented their committing it1 as the apostle speaks of some1 ,who knowing the judgment of ,god1 that they who commit such things1 are worthy death2 not only do the same1 but have pleasure in them that do them1 ,rom4 i4 #cb4 7#c47 ,men may be said to be hardened in sin1 when they do not mourn for1 or repent of it1 after they have committed it3 but1 on the other hand1 endeavour to conceal1 extenuate1 and plead for it1 rather than to forsake it4 ,and here we may take occasion to enquire1 #a4 ,what are those sins which more especially lead to this judgment of hardness of heart4 ,these are1 #ast1 ,a neglect of ordinances1 such as the word preached1 as though we counted it an indifferent matter1 whether we wait at wisdom's gate1 or no1 or make a visible profession of subjection to ,christ1 and desire of communion with him herein2 and particularly when we live in the constant neglect of secret prayer3 thus the hardened sinner is described1 when it is said1 ,yea1 thou castest off fear1 and restrainest prayer before ,god1 ,job xv4 #d4 #b;dly1 ,another sin leading to it1 is1 a person's delighting in1 or associating himself with such companions1 as are empty and vain1 express an enmity to the power of godliness1 and frequently make things sacred1 the subject of their wit and ridicule1 choosing such for his bosom-friends1 who cannot bear to converse about divine things1 but rather depreciate1 or cast contempt upon them2 such an one is called1 ,a companion of fools1 and is opposed to those that walk with wise men1 who shall be wise1 ,prov4 xiii4 #bj4 and there is no method which will have a more direct tendency to harden the heart1 or root out any of the remains of serious religion1 than this4 #c;dly1 ,a shunning faithful reproof1 or concluding those our enemies1 who are1 in this respect1 our best friends4 ,he that cannot bear to be told of his crimes1 by others1 will1 in a little while1 cease to be a reprover to himself1 and hereby will be exposed to this judgment of hardness of heart4 #dthly1 ,our venturing on the occasions of sin1 or committing it presumptuously1 without considering the heinous aggravations thereof1 or the danger that will ensue to us thereby2 these things will certainly bring on us a very great degree of hardness of heart4 ,but1 since there are some who are afraid of falling under this judgment1 and are ready to complain1 that the hardness1 which they find in their own hearts1 is of a judicial nature2 this leads us to enquire1 #b4 ,what is the difference between that hardness of heart1 which believers often complain of1 and judicial hardness1 which is considered1 in this answer1 as a punishment of sin4 ,there is nothing that a believer more complains of1 than the hardness and impenitency of his heart1 its lukewarmness and stupidity under the ordinances2 and there is nothing that he more desires1 than to have this redressed1 and is sometimes not without a degree of fear1 lest he should be given up to judicial hardness2 and therefore1 to prevent discouragements of this nature1 let it be considered1 7#a47 ,that judicial hardness is very seldom perceived1 and never lamented2 a broken and a contrite heart is the least thing that such desire3 ,but it is otherwise with believers2 for1 as it is said of ,hezekiah1 that he was humbled for the pride of his heart1 #b ,chron4 xxxii4 #bf4 so all they1 who have the truth of grace1 and none but such1 are exceedingly grieved for the hardness of their heart1 which is an argument that it is not judicial1 how much soever it be1 in common with every sin1 the result of the corruption of nature1 and the imperfection of this present state4 7#b47 ,judicial hardness is perpetual2 or1 if ever there be any remorse1 or relenting1 or the soul is distressed1 by reason of its guilt1 or the prevalency of sin1 it is only at such times when he is under some outward afflictions1 or filled with a dread of the wrath of ,god2 and1 as this wears off1 or abates1 his stupidity returns as much1 or more1 than ever3 ,thus it was with ,pharaoh1 when he was affrighted with the mighty thundering and hail1 with which he was plagued1 he sent for ,moses and ,aaron1 and said unto them1 ,i have sinned2 the ,lord is righteous1 and ,i and my people are wicked1 ,exod4 ix4 #bg4 but1 when the plague was removed1 it is said1 that he sinned yet more1 and hardened his heart4 ,but it is otherwise with a believer2 for sometimes1 when no adverse dispensations1 with respect to his outward circumstances in the world1 trouble him1 yet he is full of complaints1 and greatly afflicted1 that his heart is no more affected in holy duties1 or inflamed with love to ,god1 or zeal for his glory1 or that he cannot delight in him as he would1 or obtain a compleat victory over in-dwelling sin1 which is his constant burden2 and1 whenever he has a degree of tenderness1 or brokenness of heart1 under a sense of sin1 it is not barely the fear that he has of the wrath of ,god1 as a sin-revenging judge1 or the dreadful consequences of sin committed1 that occasion it1 but a due sense of that ingratitude and disingenuity1 which there is in every act of rebellion against him1 who has laid them under such inexpressible obligations to obedience4 7#c47 ,judicial hardness is attended with a total neglect of all holy duties1 more especially those that are secret2 but that hardness of heart which a believer complains of1 though it occasions his going on very uncomfortably in duty1 yet it rather puts him upon1 than drives him from it4 7#d47 ,when a person is judicially hardened1 he makes use of indirect and unwarrantable methods to maintain that false peace1 which he thinks himself happy in the enjoyment of2 that1 which he betakes himself to1 deserves no better character than a refuge of lies2 and the peace he rejoices in1 deserves no better a name than stupidity3 but a believer1 when complaining of the hardness of his heart1 cannot take up with any thing short of ,christ1 and his righteousness2 and it is his presence that gives him peace2 and he always desires that faith may accompany his repentance1 that so1 whenever he mourns for sin1 the comfortable sense of his interest in him1 may afford him a solid and lasting peace1 which is vastly different from that stupidity and hardness of heart1 which is a punishment of sin4 ,there is another expression in this answer1 which denotes little more than a greater degree of judicial hardness1 when it is styled1 ,a reprobate sense1 or1 as the apostle calls it1 ,a reprobate mind1 ,rom4 i4 #bh4 which ,god is said to have given them up to1 who did not like to retain him in their knowledge2 the meaning of which is1 that persons1 by a course of sin1 render their hearts so hard1 their wills so obstinate and depraved1 as well as their understandings so dark and defiled1 that they hardly retain those notices of good and evil1 which are enstamped on the nature of man1 and1 at some times1 have a tendency to check for1 and restrain from sin1 till they are entirely lost1 and extinguished by the prevalency of corrupt nature1 and a continued course of presumptuous sins2 and1 as the result hereof1 they extenuate and excuse the greatest abominations3 ,thus ,ephraim is represented1 as saying1 ,in all my labours1 they shall find none iniquity in me that were sin1 ,hos4 xii4 #h4 whereas ,god says in a following verse1 that they provoked him to anger most bitterly1 ver4 #ad4 and1 after this1 they entertain favourable thoughts of the vilest actions1 as some are represented doing1 ,who call evil good1 and good evil2 that put darkness for light1 and light for darkness2 that put bitter for sweet1 and sweet for bitter1 ,isa4 v4 #bj4 #d4 ,the next spiritual judgment mentioned in this answer1 as a punishment for sin1 is a person's being given up to vile affections4 ,this ,god is said to have done1 to those whom the apostle describes1 as giving themselves over to the committing of those sins1 which are contrary to nature1 ,rom4 i4 #bf4 such as all men generally abhor1 who do not abandon themselves to the most notorious crimes3 ,this is a contracting that guilt1 which is repugnant to those natural ideas of virtue and vice1 which even an unregenerate man1 who has not arrived to this degree of impiety1 cannot but abhor4 ,these are such as are not to be named among ,christians1 or thought of1 without the utmost regret1 and an afflictive sense of the degeneracy of human nature4 #e4 ,the last thing mentioned in this answer1 in which the inward punishment of sin1 in this life1 consists1 is1 ,horror of conscience4 ,under the foregoing instances of spiritual judgments1 conscience seemed to be asleep1 but now it is awakened1 and that by the immediate hand of ,god1 and this is attended with a dread of his wrath falling upon it3 horror and despair are the result hereof2 ,the arrows of the ,almighty are within him1 the poison whereof drinketh up his spirit2 the terrors of ,god do set themselves in array against him1 ,job vi4 #d4 and1 ,terrors take hold on him as waters2 a tempest stealeth him away in the night4 ,the east wind carrieth him away1 and he departeth2 and1 as a storm1 hurleth him out of his place4 ,for ,god shall cast upon him1 and not spare2 he would fain flee out of his hand1 chap4 xxvii4 #bj-bb4 ,this differs from those doubts and fears1 which are common to believers1 inasmuch as it is attended with despair1 and a dreadful view of ,god1 as a ,god to whom vengeance belongeth1 and is attended1 as the apostle says1 with a certain fearful looking for of judgment1 and fiery indignation1 which shall devour the adversaries1 ,heb4 x4 #bg4 ,before this1 he took a great deal of pains to stifle convictions of conscience1 but now he would fain do it1 but cannot2 which is a sad instance of the wrath of ,god pouring forth gall and wormwood into it1 when he says1 to use the prophet's words1 ,thine own wickedness shall correct thee1 and thy backslidings shall reprove thee1 ,jer4 ii4 #ai4 ,but1 now we are speaking concerning horror of conscience1 we must take heed1 lest we give occasion to doubting believers1 who are under great distress of soul1 through a sense of sin1 to apply what has been said1 to themselves1 for their farther discouragement1 and conclude1 that this is a judicial act of ,god1 and a certain evidence1 that they have not the truth of grace3 ,therefore we may observe1 that there is a difference between this horror of conscience1 which we have been describing1 and that distress of soul1 which believers are often liable to1 in three respects4 7#a47 ,the former1 under horror of conscience1 flee from ,god1 as from an enemy1 and desire only to be delivered from his wrath1 and not from sin1 the occasion of it2 whereas the believer desires nothing so much1 as that his iniquity1 which is the occasion of it1 may be subdued and forgiven1 and that he may have that communion with ,god which he is destitute of2 and1 in order thereunto1 he constantly desires to draw nigh to him in ordinances1 and1 if he cannot enjoy him he mourns after him3 ,thus the ,psalmist complaineth1 as one in the utmost degree of distress1 ,thy wrath lieth hard upon me1 and thou hast afflicted me with all thy waves1 ,psal4 lxxxviii4 #g4 yet he says1 ,unto thee have ,i cried1 ,o ,lord1 and in the morning shall my prayer prevent thee1 ver4 #ac4 7#b47 ,the one reproaches ,god1 and entertains unworthy thoughts of him1 as though he were severe1 cruel1 and unjust to him2 whereas the other1 with an humble and penitent frame of spirit1 complains only of himself1 acknowledges that there is no unrighteousness with ,god1 and lays all the blame to his own iniquity4 7#c47 ,horror of conscience1 when it is judicial1 seldom continues any longer1 than while a person is under some outward afflictive dispensation of providence1 under which sin is increased1 and the removal thereof leaves him as stupid as he was before3 whereas it is otherwise with a believer2 for the removal of ,god's afflicting hand1 as to outward troubles1 will not afford him any remedy against his fears1 unless sin be mortified1 and ,god is pleased to lift up the light of his countenance upon him1 and give him joy and peace in believing4 ,secondly1 ,having considered the inward punishments of sin in this life we are now to speak something concerning those1 which1 in this answer1 are styled outward1 of which some are the immediate consequence of the first entrance of sin into the world1 and others are increased by the frequent commission thereof2 the former includes in it the curse of ,god upon the creature for our sakes1 and our liableness to death2 the latter respects those various other evils that befal us1 of which some are personal1 and others relative2 accordingly1 many evils are said to befal us1 in our bodies1 names1 estates1 relations1 and employments4 #a4 ,the curse of ,god was denounced against the creatures1 immediately after man's apostasy from him3 ,this is1 in part1 contained in the threatning1 ,cursed be the ground for thy sake4 ,thorns and thistles shall it bring forth to thee2 by the sweat of thy face shalt thou eat bread1 till thou return to the ground1 ,gen4 iii4 #ag-ai4 and it is very elegantly described by the apostle1 who speaks of#hc the creature as subject to vanity1 not willingly but by reason of him1 who hath subjected the same in hope2#hd and of the whole creation's groaning and travelling in pain together until now1 ,rom4 viii4 #bj-bb4 the general scope and design whereof seems to be this1 that it retains the visible marks of the curse of ,god1 which followed upon man's sin4 ,this ,i rather think to be the sense thereof1 than to suppose1 as some do1 that the creature1 here spoken of1 is the ,gentile world1 and the vanity1 which they were subject to1 that idolatry which they were universally addicted to2 for that does not seem to agree with what the apostle says1 when he supposes that their subjection to this vanity was not willingly1 neither can it well be called the bondage of corruption4 ,but if1 on the other hand1 we take it for that part of the creation1 which was more immediately designed for the use of man1 being abused1 and so subject to that vanity1 which is the consequence of his fall1 this agrees very well with its being not willingly2 for he is speaking here of creatures not endowed with understanding and will1 yet abused by those that are1 and therefore their subjection to man's vanity1 is not so much from themselves1 as from man's sin2 and then he speaks of the liableness of all these things to corruption1 as the world is decaying and growing toward a dissolution4 ,how far this curse of ,god1 on the creature1 extended itself1 whether only to this lower world1 or to the heavenly bodies themselves1 such as the sun1 moon1 and stars1 ,i pretend not to determine2 for ,i desire not to extend my conjectures beyond the line of scripture1 which speaks of the earth1 as cursed for man's sake2 and how far the other parts of nature1 are liable to corruption1 or inclined towards a dissolution1 it is hard to say4 ,all that ,i shall add1 on this head1 is1 that1 when this is called a punishment1 which is consequent on man's sin1 it more especially respects man1 who is the only subject of punishment in this world3 inanimate creatures are the matter1 in which he is punished1 but he alone is the subject thereof4 #b4 ,there are other evils that befal us1 in which we are more immediately concerned1 and these are either personal or relative2 and1 accordingly1 7#a47 ,we are liable to bodily diseases1 which are a continual weakness1 or decay of nature2 and afterwards to death1 which is the dissolution of the frame thereof4 ,all the pains and disorders of nature1 whereby our health is impaired1 and our passage1 through this world1 rendered uneasy1 are the consequence of our sinful and fallen state1 and1 in that respect1 are sometimes styled1 a punishment of sin3 thus1 when our ,saviour healed the man that was sick of the palsy1 he intimates1 that his sickness was the consequence of sin1 by the mode of expression used1 ,thy sins are forgiven thee1 ,mat4 ix4 #b4 and the ,psalmist speaks of ,god's pardoning the iniquities of his people1 and healing all their diseases1 ,psal4 ciii4 #c4 at the same time2 in this respect1 they are styled1 in a more large sense1 a punishment of sin3 but1 when they have a mixture of the wrath of ,god in them1 and are not rendered subservient to our good1 nor included among those dispensations1 which are called fatherly chastisements1 as they are not in those that are in an unjustified state1 they are1 in a more proper sense1 punishments of sin4 ,thus the diseases that ,god brought on the ,egyptians1 are reckoned among the plagues of ,egypt1 and so were a visible instance of the vindictive justice of ,god4 ,the same thing may be said of death1 which is the dissolution of the frame of nature1 which is a consequence of sin1 in all1 and in the most proper sense1 a punishment of sin1 in those1 who are liable not only to the stroke1 but the sting of death1 and thereby are brought under the power of the second death4 7#b47 ,there are many evils that befal us in our names1 when we meet with reproaches and injurious treatment1 as to what concerns our character in the world1 from those who act as though their tongues were their own1 and they were not accountable to ,god1 for those slanders and revilings1 which they load us with4 ,we are1 in this case1 very ready to complain of the injustice done us1 by their endeavouring to deprive us of that1 which is equally valuable with our lives3 but we ought to consider1 that sin is the cause of all this1 and ,god's suffering them thus to treat us1 and thereby to hinder our usefulness in the world1 must be reckoned a punishment of sin4 7#c47 ,there are other evils that befal us in our secular concerns1 namely1 our estates and employments in the world1 which are entirely at the disposal of providence1 which renders us rich1 or poor1 succeeds1 or blasts1 our lawful undertakings4 ,this ,god may do1 out of his mere sovereignty1 without giving an account of his matters to any one4 ,but yet1 when we meet with nothing but disappointments1 or want of success in business1 and whatever diligence1 or industry1 we use1 appears to be to no purpose1 and adverse providences1 like a torrent1 sweep away all that we have in the world1 and poverty comes upon us1 like an armed man1 this is to be reckoned no other than a punishment of sin4 7#d47 ,there are other evils1 which we are exposed to1 in our relations1 by which we understand1 the wickedness of those who are nearly related to us1 or the steps they take to ruin themselves1 and cast a blemish on the whole family to which they belong4 ,the bonds of nature1 and that affection1 which is the result thereof1 render this very afflictive3 and especially when they1 who are related to us1 attempt any thing against us to our prejudice1 this is a circumstance that sharpeneth the edge of the affliction4 ,and1 as it is a sin in them1 which is contrary to the dictates of nature2 so sometimes we may reckon it a punishment which we are liable to1 as the consequence of our sin in general4 ,but1 if we have occasion to reflect on our former conversation1 as not having filled up every relation with those respective duties1 that it engages to2 if we have been undutiful to our parents1 or unfaithful servants to our masters1 or broke the bonds of civil society1 by betraying or deserting our friends1 and setting aside all those obligations which they have laid us under2 this oftentimes exposes us to afflictive evils of the like nature1 whereby the affliction we meet with in others1 appears to be a punishment of our own sin4 ,thus concerning the punishment of sin in this life2 from whence we may make the following remarks4 #a4 ,whatever evils we are exposed to in this world1 we ought to be very earnest with ,god1 that he would not give us up to spiritual judgments4 ,the punishments of sin1 which are outward1 may be alleviated and sweetened with a sense of ,god's love1 and made subservient to our spiritual and eternal advantage4 ,but blindness of mind1 hardness of heart1 and those other evils1 which tend to vitiate and defile the soul1 which have in them the formal nature of punishment1 these are to be dreaded like hell2 and1 as we are to be importunate with ,god to prevent them1 so we ought to watch against those sins that lead to them2 and therefore let us take heed of being insensible1 or stupid1 under any afflictive evils1 as neglecting to hear the voice of ,god1 who speaks by them1 or refusing to receive instruction by correction4 #b4 ,let us not be too much dejected1 or sink under those outward afflictive providences1 which we are liable to2 for1 though they be the consequence of sin1 yet1 if we have ground to conclude1 by faith1 that our sins are forgiven1 they are not to be reckoned the stroke of justice1 demanding satisfaction1 and resolving never to remove its hand from us1 till we are consumed thereby2 since believers often experience1 what the prophet prays for1 that ,god in wrath remembers mercy1 ,hab4 iii4 #b4 #c4 ,let us take heed that we do not ascribe afflictive providences to chance1 or content ourselves with a bare reflection on them1 as the common lot of man in this world1 who is born to trouble as the sparks fly upwards3 ,for1 this we may do1 and not be humbled for that sin1 which they are designed to bring to remembrance1 as they are to be reckoned a punishment thereof4 #d4 ,let us not murmur1 or quarrel with ,god1 as though he dealt hardly with us1 in sending afflictive evils2 but rather let us bless him1 how heavy soever they appear to be1 that they are not extreme1 but mitigated1 and have in them a great mixture of mercy4 ,thus ,god says1 concerning the evils that he had brought upon ,israel1 that in measure he would debate with them1 who stayeth his rough wind in the day of the east wind3 and by this shall the iniquity of ,jacob be purged1 ,isa4 xxvii4 #h1 #i4 and1 by this means1 ,god not only afflicts us less than our iniquities deserve1 but brings good to us thereby in the end4 ,if the guilt of sin is taken away1 we have ground to conclude1 that all these things shall work together for good1 as he has promised they shall1 to those that love him4 ,this leads us to consider1 ,,ii4 ,the punishment of sin in the world to come4 ,though the wrath of ,god be revealed1 in many instances1 in a very terrible manner1 as a punishment of sin in this life1 yet there is a punishment unspeakably greater1 which sinners are liable to1 in the world to come4 ,that this may appear1 let us consider the following propositions4 #a4 ,that the soul exists after its separation from the body by death2 which is evident1 from the immateriality thereof1 and its being of a different nature from the body4 ,this was known and proved by the light of nature2 so that the very heathen1 who had no other light than that to guide them1 discover some knowledge of it4 ,but this is more plain from scripture2 as when it is said1 ,fear not them which kill the body1 but are not able to kill the soul2 but rather fear him1 which is able to destroy both soul and body in hell1 ,matt4 x4 #bh4 #b4 ,the soul thus existing1 though separate from its body1 must be supposed to retain those powers and capacities it had1 while united to it1 which are proper to it1 as a spirit1 and particularly as the subject of moral government2 and those powers and capacities may also be supposed to be in it in a greater degree1 when dislodged from the body1 which is a great hindrance to it in its actings1 as every one sensibly experiences2 therefore it follows1 #c4 ,that it cannot but be happy1 or miserable1 in another world2 for there is no middle state between these two4 ,this is farther evident from what was observed in the last proposition1 concerning the continuance and increase of its powers and faculties1 whereby it is rendered more capable thereof1 than it is now4 #d4 ,if it goes out of this world1 under the weight and guilt of sin upon it1 it must retain that guilt1 because there is no sacrifice for sin1 extending itself to that world2 no mediator1 no gospel1 or means of grace2 no promises of1 or way to obtain forgiveness2 therefore1 #e4 ,wicked men1 whose sins are not forgiven in this world1 are the subjects of punishment in the other4 #f4 ,this punishment cannot be castigatory1 or paternal1 or consistent with the special love of ,god1 or1 for their advantage1 as the punishments of the sins of believers are in this world1 since it is always expressed as the stroke of vindictive justice1 demanding satisfaction for sins committed4 #g4 ,some are happy in a future state1 namely1 those who are justified2 for1 whom he justified1 them he also glorified1 ,rom4 viii4 #cj4 ,but this is not the privilege of all2 therefore they who are not justified1 or whose sins are not pardoned1 are the subjects of the punishment of sin in the world to come4 ,this is a very awful subject1 and should be duly improved1 to awaken our fears1 and put us upon using those means1 which ,god has ordained to escape it4 ,but ,i shall not1 in this place1 enlarge upon it1 since it is particularly insisted on under another answer1#he and therefore ,i shall only observe1 that1 as sin is objectively infinite1 as being against an infinite ,god1 it deserves eternal punishment4 ,and therefore all the punishments inflicted on sinners1 in this world are not proportioned to it2 and consequently there are vials of wrath1 reserved in store1 to be poured on those1 who wilfully and obstinately persist in their rebellion against ,god1 and the punishment will be agreeable to the nature of the crime2 so that as sin is a separation of the heart and affections from ,god1 and contains in it a disinclination to converse with him1 as well as unmeetness for it1 the punishment thereof will consist in a separation from his comfortable presence1 and that is to be separated from the fountain of blessedness1 which must render the soul beyond expression1 miserable4 ,this is generally called a punishment of loss2 and there is besides it1 a punishment of sense1 expressed by those grievous torments1 which are to be endured in soul and body2 the soul1 in a moral sense1 may be said to be capable of pain1 as it has an afflictive sensation of those miseries which it endures2 and the body is so in a natural sense1 which1 as it has been a partner with the soul in sinning1 must likewise be so in suffering4 ,and this farther appears inasmuch as the body endures several pains and evils1 as punishments of sin in this life1 which shall be continued1 and increased in another4 ,this is usually expressed by that punishment1 which is most terrible1 namely1 of fire2 and the place in which it is inflicted1 is hell1 and the duration thereof is to eternity4 ,but of these things elsewhere4#hf ,footnote #hc3 1 means animal nature in man4 ,the relief of the body is spoken of4 ,footnote #hd3 ,ver4 #bj4 is a parenthesis1 except1 8in hope10 8,waiteth c4 sons of ,god 444 in hope that the creature1 c40 ,footnote #he3 ,see ,quest4 lxxxix4 ,footnote #hf3 ,the faculties of the soul speak it made for eternity2 particularly conscience points to a time of retribution4 ,the same truth may be deduced from the holiness1 justice1 and even the goodness of ,god2 from the moral agency of man2 from the course of the conduct of men2 and from the unequal administration of justice3 but the solid and clear proofs are found in the word of ,god4 ,how pitiable the condition of that man1 who having spent his life without a view to a final account1 has no other hope in the hour of death1 except that which is founded upon the groundless supposition1 that ,god will cease to be holy1 just1 and true2 that he will change from his original purpose1 subvert the order of his government1 and surrender the demands of religion1 conscience1 and reason1 to save the guilty in their sins4 ,humanity would lead us to entertain a secret wish1 that the impenitent should be permitted to drop into non-existence1 and that the demands of justice should be waved2 but this sentiment is unadvised1 and springs from an ignorance of the demerit of sin2 defective views of the importance of rectitude in the administration of the divine government2 from imperfect conceptions of ,god's perfections2 from our own interest1 or from a faulty sympathy for the undeserving4 ,existence is a blessing2 but when prostituted to the dishonour of the ,creator1 the party will not be at liberty to throw it up when he chooses1 and thus elude the demands of justice4 ,the minds of the unrenewed are directed prevailingly to temporal things2 a total separation from them1 is1 perhaps1 the first sense of punishment which is felt4 ,they have not in life sought eternal happiness1 yet they generally have supposed it possible to be attained1 or that mercy would bestow it4 ,the discovery of their eternal separation from heaven1 the society of the blessed1 the beatific vision of ,god1 from fulness of joys1 and rivers of pleasures1 will produce abject despair4 ,this will be aggravated by the reflection that they might have been happy4 ,the blessings of providence1 the mercy of ,god in making provision for their recovery1 the love and compassion of ,christ1 the means of grace1 the invitations and warnings of the ,gospel1 all abused and lost1 will augment their remorse to an inconceivable degree4 ,the malice and horrors of their cursed society of fiends and damned spirits1 will be another source of torment4 ,great as these distresses may be1 the separate spirits are dreading greater evils4 8,hast thou come to torment us before the time80 ,when the judgment has passed1 8death10 the bodies which had been dead1 8and hell10 the spirits which had been in ,hades1 8shall be cast into the lake of fire40 ,if their bodies shall be raised spiritual1 incorruptible1 and immortal1 which is affirmed of the righteous2 and seems probable1 because the earth will be destroyed1 and they will be associated with spirits1 yet the sense of the pain1 which arises from burning1 may be given and continued in them by the application of fire1 or even without it4 ,but that which imbitters all their distresses in the highest degree1 is1 that they shall be eternal4 ,the original words of the scripture expressive of their perpetuity1 being unrestrained by any implied or expressed limitation1 should be understood as when applied to ,deity1 or the happiness of the saints4 ,the same perpetual duration is also shown by negation1 which is the strongest language4 8,the worm dieth not1 and the fire is not quenched20 it is 8unquenchable fire10 and 8their end10 7or final state17 8is to be burned40 ,we read of a sin which shall 8not be forgiven40 8,not every one--shall enter into the kingdom20 and where ,christ is1 they 8cannot come40 ,they will 8have judgment without mercy40 ,none of these things are true1 if all men shall be saved4 ,perhaps justice required that these evils should be disclosed2 but if they be unjust1 it was improper to threaten them4 ,our aversion to them springs from our ignorance of the evil of sin4 ,nevertheless1 the sacrifice of ,christ1 and the warnings of scripture1 speak their extent2 and the continuance of the damned in sin1 establishes their certainty4 ,quest4 ,,xxx4 ,,quest4 ,,xxx4 ,doth ,god leave all mankind to perish in the state of sin and misery8 ,,answ4 ,god will not leave all mankind to perish in the state of sin and misery1 into which they fell by the breach of the first covenant1 commonly called1 the covenant of works2 but of his mere love and mercy1 delivereth his elect out of it1 and bringeth them to an estate of salvation by the second covenant1 commonly called the covenant of grace4 ,hitherto we have considered man as made upright1 and having many blessings in possession1 and more in expectation1 according to the tenor of the covenant he was under4 ,we have also observed the first entrance of sin into the world1 with all those miseries that attended it2 and we are now led to speak of that inestimable display of divine love and grace1 which appears in our salvation1 which is considered more generally in this answer2 wherein there is1 ,i4 ,something supposed1 namely1 that if ,god had left man in the state into which he brought himself by sin1 he would have perished for ever4 ,he was not only in danger of ruin and destruction1 but sunk into it4 ,he was like a brand in the fire1 that would soon have been consumed1 had he not been plucked out of it4 ,his state was not only miserable1 but hopeless1 inasmuch as he could not think of any expedient how he might recover himself4 ,he was guilty1 and no creature could make atonement for him2 separated from the comfortable presence of ,god1 whose terrors made him afraid1 and whose hand was heavy upon him2 neither could he apply himself to any one1 who would interpose or appear in his behalf1 whereby he might be restored to the enjoyment of those privileges1 which he had forfeited and lost4 ,what tongue can express1 or heart be suitably affected with the misery of this condition6 ,and this would have been our deplorable case for ever1 had we been left of ,god in our fallen state4 ,but we have1 in the gospel1 a door of salvation opened1 or glad tidings proclaimed therein1 to those who were sunk as low as hell1 which is the only spring and hope of comfort1 to those who are afflicted with a sense of their sin and misery4 ,accordingly1 it is farther observed1 ,,ii4 ,that ,god will not leave all mankind to perish in that state1 but designed to deliver his elect out of it1 and bring them into a state of salvation4 ,that ,god designed not to leave mankind in this miserable condition1 appears from the discovery he has made of the way of salvation which was contained in that promise1 which ,god gave to our first parents1 respecting the seed of the woman1 who was to break the serpent's head2 or the ,saviour's being manifested that he might destroy the works of the devil2 and all the promises contained in the gospel1 are1 as it were1 a farther improvement on it1 or a continued declaration of ,god's purpose relating to the salvation of his people4 ,the work of redemption wrought out by ,christ1 as ,god incarnate1 was a wonderful discovery of this great truth1 that ,god had a design to recover and save lost sinners2 and all the gifts and graces of the ,spirit1 by whom the redemption purchased by ,christ1 is applied1 and that joy and peace1 which they have in believing1 which are1 as it were1 the first fruits of eternal life1 these are all a convincing proof that ,god determined not to leave man to perish in his fallen state4 ,and to this we may add1 that even the malice and rage of ,satan1 and all the endeavours used by him1 to defeat this design1 and the glorious victory which ,god enables his people to obtain over him1 who are made more than conquerors through him that loved them2 these are so many convincing proofs1 that ,god designed not to leave man1 in his ruined condition1 but to make known to him the way of salvation2 first1 to make him meet for it1 and then to bring him to the possession of it4 ,salvation is an inestimable privilege1 containing in it all the ingredients of blessedness1 such as are adapted to the condition of miserable sinners2 and it is a very comprehensive one2 which will appear1 if we consider what we are hereby delivered from1 and what we are possessed of4 ,there is a great variety of blessings contained in the former of these2 as1 we are saved from sin1 namely1 from the guilt thereof in justification1 and from the dominion thereof in sanctification1 and from that bondage we were liable to1 whereby we were in perpetual dread of the wrath of ,god1 desiring to fly from his presence1 and naturally inclined to yield ourselves subjects and slaves to his greatest enemy3 all these we are delivered from4 ,and there are many positive blessings and privileges1 which we are made partakers of2 such as1 grace and peace begun here1 and perfected in glory hereafter2 and these are not only such as exceed our highest desert1 but tend to make us completely and eternally happy4 ,here we are to consider1 #a4 ,the subjects of this privilege4 ,salvation is not extended to all miserable creatures2 for1 fallen angels1 who were the first that rebelled against ,god1 were left to perish1 without hope of salvation1 being reserved for ever in chains under darkness4 ,and as for fallen man1 how extensive soever the proclamation of salvation in the gospel is1 as it is now preached to all nations1 and all who sit under the sound thereof1 are commanded and encouraged to press after it2 yet this privilege is applied only to those who were ordained to eternal life4 ,the purpose of ,god1 relating hereunto1 and the application thereof1 are joined together in that golden chain of salvation1 ,whom he predestinated1 them he also called2 and whom he called1 them he also justified2 and whom he justified1 them he also glorified1 ,rom4 viii4 #cj4 ,but this has been more particularly considered elsewhere#hg4 #b4 ,here is the only moving cause1 or reason1 why ,god bestows this great salvation1 or why he has designed to bring any of the sons of men to it2 and that is his mere love and mercy4 ,salvation1 whether considered in its first rise1 in ,god's eternal purpose1 or in the execution thereof in the work of conversion and sanctification1 as well as in the completing of it in glorification1 is ascribed to the sovereign grace and mercy of ,god4 ,are we ,chosen in ,christ to be holy1 or predestinated to the adoption of children by him8 this is said to be to the praise of the glory of his grace1 ,eph4 i4 #d-f4 ,and the apostle elsewhere1 when resolving this great privilege of salvation1 in all the branches of it1 namely1 regeneration1 renovation1 and justification1 into the same original cause and ground thereof1 to wit1 the kindness1 love1 and grace of ,god1 excludes all those works of righteousness which we have done1 from being the inducement1 or moving cause leading to it1 ,tit4 iii4 #d-g4 so that it was the grace of ,god that laid the foundation stone1 and it is that that brings the work to perfection4 ,to make this farther appear1 let it be considered1 that salvation must either be of grace1 or of debt2 either the result of ,god's free favour to us1 or it must proceed from some obligation1 which he is laid under by us1 to confer this privilege upon us4 ,now it is certain1 that it cannot take its rise from any obligation that we can lay on him2 for whatever difference there is between the best of saints and the worst of sinners1 it is from ,god1 and not from the sinner himself4 ,we have nothing but what we first received from him1 of whom1 and through whom1 and to whom are all things1 ,rom4 xi4 #ce1 #cf4 ,moreover1 this salvation must be conferred1 in such a way1 as redounds to the glory of him1 who is the author of it1 whereby all the boasting in the creature is excluded1 and therefore it cannot take its rise from any thing done by us2 it is not of works1 lest any man should boast1 ,eph4 ii4 #i4 ,and1 indeed1 this is contrary to the main design of the gospel1 which is1 that no flesh should glory in his presence4 ,and the circumstances in which those are1 who are said to be the objects of salvation1 are such as argue it to be altogether of grace2 for1 whom did the ,son of ,man come to seek and to save1 but them that were lost8 or1 to whom was the way of salvation discovered1 but to those who were going astray from ,god1 and were neither inclined to return to him1 nor apply themselves to any one1 who might direct them how to regain his lost favour8 ,and1 if they had1 it would have been to no purpose2 since no creature could make known the way of salvation1 any more than apply the blessings contained therein4 ,were man only to be considered as a creature1 and so not properly the object of salvation1 which is no other than a lost sinner2 or did he expect nothing else but some effects of common goodness1 or the blessings of nature1 he could not expect them in a way of merit2 for that is contrary to the dependance of the creature on ,god2 therefore the blessings of ,providence must be considered as the result of his free favour4 ,and were man in a sinless state1 and able to perform perfect obedience1 as he was at first1 his ability hereunto must be supposed to be an unmerited favour2 and accordingly the obedience performed would be no other than a just debt due to ,god1 and therefore would afford him no plea1 from any merit of condignity1 for the conferring any privilege1 as a reward thereof3 this therefore1 must be the result of the divine favour4 ,but1 when we consider him as a sinner1 he is altogether unable to do what is good2 and therefore1 if salvation were entirely to depend on our performing obedience1 so that any failure therein would deprive us of it1 we should never attain it2 for this obedience would be so imperfect1 that ,god could not1 in honour1 accept of it4 ,but alas6 fallen man is so far from any disposition1 or inclination to perform obedience1 that his heart is naturally averse to it2 ,the carnal mind is enmity against ,god2 for it is not subject to the law of ,god1 neither indeed can be1 ,rom4 viii4 #g4 ,if therefore1 such an one is saved1 and that in such a way1 that ,god is pleased to love him1 and manifest himself to him1 it must be a wonderful instance of divine grace1 which no one1 who has experienced it1 can think on1 but with admiration1 especially when considering how discriminating it is2 as one of ,christ's disciples said unto him1 ,how is it that thou wilt manifest thyself unto us1 and not unto the world8 ,john xiv4 #bb4 #c4 ,having considered salvation1 as designed for all the elect1 we proceed to consider the means of their attaining it2 or their being brought into a state of salvation by the second covenant1 commonly called the covenant of grace4 ,as salvation is ascribed to the grace of ,god2 so it is an instance of condescending goodness1 that our faith1 relating hereunto1 should be confirmed by such a dispensation1 as is generally styled a covenant4 ,thus ,david1 speaking concerning it1 says1 ,he hath made with me an everlasting covenant1 ordered in all things1 and sure2 for this is all my salvation1 and all my desire1 #b ,sam4 xxiii4 #e4 ,this covenant1 as to what respects the parties concerned therein1 and the manner in which the grace of ,god is displayed in it1 together with the various dispensations1 or administrations thereof1 is particularly considered under the five following answers4 ,the only thing1 that remains to be insisted on in this1 is its being called the ,second ,covenant1 as opposed to the covenant of works1 which is styled the ,first4 ,the covenant of works has been considered under a foregoing answer#hh2 and therefore all that ,i shall observe1 concerning it1 at present1 is1 that though life was promised therein1 as including all those blessings1 which were suited to the state of man in innocency1 yet there was no promise of salvation in it1 which is the restoring of forfeited blessings1 or a recovery from a state of death and ruin4 ,in this respect1 the covenant of grace is opposed to it4 ,again1 though ,adam was the head of that covenant1 whose obedience1 or apostacy1 would convey life or death to all his posterity1 whom he represented1 yet he stood not in the relation of a ,mediator1 or surety1 to them1 for that was inconsistent with the dispensation he was under1 and is applicable to no other covenant1 than that which we are considering1 as thus opposed to it4 ,moreover1 perfect obedience was demanded1 as a condition of man's attaining life1 and this he was thoroughly furnished to perform2 whereas1 in the covenant of grace1 if ,god should insist on our performing perfect obedience1 the condition would be in its own nature impossible1 and therefore we should hereby rather be excluded from1 than brought into a state of salvation2 and whatever obedience we are engaged to perform1 as expectants of salvation1 this is entirely owing to the grace of ,god1 by which we are what we are1 as well as attain to the blessings we hope for3 ,herein the covenant of works1 and the covenant of grace1 differ4 ,the next thing that we are to observe1 is1 that the covenant of grace is called the ,second ,covenant2 and this leads us to enquire1 whether we have any ground1 from scripture1 to conclude1 that there are more covenants than these two2 or1 at least1 whether what we call the ,second ,covenant1 or the covenant of grace1 may not be subdivided into two covenants2 since the apostle seems to speak of two covenants made with fallen man1 viz4 one that was made with the ,israelites1 given from mount ,sinai1 which was designed to continue no longer than that dispensation they were under1 lasted2 and the other is1 that which the church has been under1 ever since the gospel dispensation was erected1 which is to continue to the end of the world4 ,these are described by their respective properties1 in an allegorical way1 and illustrated by a similitude1 taken from two mountains1 ,sinai and ,sion2 and two persons1 mentioned in scripture1 ,agar and ,sarah3 ,the former of these is said to gender unto bondage2 the latter brings those1 who are under it into a state of liberty1 ,gal4 iv4 #bd4 seq4 and one of these covenants is said to be better than the other1 and particularly called a new covenant2 the other is represented as decaying1 waxing old1 and ready to vanish away1 ,heb4 viii4 #f1 #h1 #ac4 ,moreover1 the apostle seems to speak of more covenants than one1 made with the ,jewish church2 for he says1 that to them pertaineth the adoption1 and the glory1 and the covenants1 ,rom4 ix4 #d4 c4 and elsewhere1 speaking concerning the ,gentiles1 as aliens from the commonwealth of ,israel1 he adds1 that they were also strangers from the covenants of promise1 ,eph4 ii4 #ab4 which seems to argue1 that there were more than two covenants with man2 one with innocent man2 the other1 the gospel-covenant1 which we are under2 and1 besides these1 there were other covenants1 made with ,israel1 which seems to carry in it the appearance of an objection1 to what was before observed1 that there was1 in reality1 but two covenants1 and that whenever we read of any covenant in scripture1 it is reducible to one of them4 ,this may1 without much difficulty1 be accounted for1 consistently therewith1 if we consider the sense of those scriptures above mentioned4 ,first1 ,as to those scriptures1 that seem to speak of two distinct covenants1 made with fallen man1 to wit1 one with the ,israelites1 the other1 that which we are under1 they really intend nothing more than two different dispensations of the covenant of grace2 in which sense we are to understand the apostle1 when he speaks of the two covenants1 the ,old and the ,new1 the ,first and the ,second3 the covenant is the same1 though the dispensation of the grace of ,god therein1 or the way of revealing it to men1 differs4 ,but this will be more particularly insisted on in those following answers1 which respect the various administrations of grace1 under the ,old and ,new ,testament2 therefore we proceed1 ,secondly1 ,to enquire into the meaning of those other scriptures1 before-mentioned1 which seem to speak of more covenants than one1 which the ,jewish nation was under4 ,by the covenants there mentioned1 the apostle seems to refer to some different times1 or periods of the church1 before our ,saviour's incarnation1 of which some divines take notice of four2 in each of which1 there was something new and distinct from the rest1 in the dispensation of divine providence towards the church4 ,the first of these took its rise from the promise which ,god gave to man1 as soon as he fell1 relating to that salvation1 which was to be brought about1 in its proper time1 by the seed of the woman4 ,the second period of the church began after the flood1 when ,god is said to have revealed his covenant to ,noah1 which he established between him and all flesh upon the earth1 ,gen4 ix4 #ag4 ,a third remarkable period1 or change of affairs in the church1 was1 when ,god called ,abraham out of an idolatrous country1 to sojourn in the land of promise1 as in a strange country1 at which time he established his covenant with him1 promising to be a ,god to him1 and his seed1 and instituting circumcision as a token thereof1 ,gen4 xvii4 #g-aa4 upon which occasion1 this particular dispensation thereof is called1 ,the covenant of circumcision1 ,acts vii4 #h4 ,the fourth and last dispensation1 or period1 which more especially respected the seed of ,abraham1 as increased to a great nation1 is what we read of1 soon after they were delivered from the ,egyptian bondage1 when ,god was pleased to separate that nation1 as a peculiar people to himself1 and sent ,moses from mount ,sinai1 where he appeared to them1 to demand their explicit consent to be his people2 upon which occasion1 when they had promised1 that all that the ,lord had said1 they would do and be obedient1 and a public and solemn sacrifice was offered1 and the people sprinkled with the blood thereof1 it is said1 ,they saw ,god1 and did eat and drink1 as a farther sign and ratification of this dispensation of the covenant1 ,exod4 xxiv4 #a-aa4 and afterwards many statutes and ordinances were given them1 containing those laws1 which ,god required of them1 as a covenant people2 and this continued till the gospel-dispensation1 which succeeded it1 was erected4 ,this seems to be the meaning of what the apostle speaks1 in the scriptures before cited1 when he says1 that the church of the ,jews had the covenants1 as intending nothing else thereby1 but the dispensation of the covenant of grace1 as subdivided into several periods1 during the various ages of the church1 from the fall of ,adam to our recovery by ,christ4 ,therefore1 though those dispensations were various1 yet whatever ,god has transacted with man1 in a federal way1 may be considered under two general heads2 the first called the covenant of works2 the other1 the covenant of grace2 the latter of which is to be farther considered1 under the following answers4 ,footnote #hg3 ,see ,vol4 ,i4 ,page #dfb4 ,footnote #hh3 ,see ,quest4 xx4 ,page #gj4 ,ante4 ,quest4 ,,xxxi4 ,,quest4 ,,xxxi4 ,with whom was the covenant of grace made8 ,,answ4 ,the covenant of grace was made with ,christ as the second ,adam2 and in him1 with all the elect1 as his seed4 ,as the covenant of grace is opposed to that which was made with ,adam1 as the head of mankind1 so it is considered in this answer1 as made with the second ,adam1 and1 in him1 with all his elect1 who are described1 by the ,psalmist1 as a seed that should serve him1 which should be accounted to the ,lord for a generation1 ,psal4 xxii4 #cj4 and the prophet ,isaiah1 speaking of them1 says1 ,he shall see his seed1 ,isa4 liii4 #aj4 ,in explaining this answer1 we shall consider1 ,i4 ,what we are to understand by a covenant in general1 and more particularly how it is to be understood1 as used in scripture4 ,the word commonly used in the ,old ,testament1#hi to signify a covenant1 being taken in several senses1 may be better understood1 by the application thereof1 in those places1 where we find it1 than by enquiring into the sense of the root1 from whence it is derived4 ,sometimes1 indeed1 it signifies such a compact between two parties1 as agrees with our common acceptation of the word1 especially when applied to transactions between man and man2 as in the covenant between ,abraham1 and those neighbouring princes1 that were confederate with him1 where the same word is used1 in ,gen4 xiv4 #ac1 and in the covenant between ,isaac and ,abimelech1 mentioned in ,gen4 xxvi4 #bh1 #bi4 and in that between ,jonathan and ,david1 in #a ,sam4 xx4 #af1 #ag4 in all which instances there was mutual stipulation1 and re-stipulation1 as there is in human covenants2 and1 for this reason1 some apply those ideas to the word1 when it is used to signify ,god's entering into covenant with man4 ,but there is another acceptation thereof when ,god is represented as making a covenant with man which is more agreeable to the divine perfections1 and that infinite distance there is between him and us2 therefore we find in several places of scripture1 that when ,god is said to make a covenant there is an intimation of some blessings which he would bestow upon his people1 without any idea of stipulation1 or re-stipulation1 annexed to it3 thus we read1 in ,jer4 xxxiii4 #bj4 of ,god's covenant of the day and night1 or that there should be day and night in their season2 and1 in ,gen4 xi4 #i1 #aj1 #aa4 of ,god's establishing his covenant with ,noah1 and his seed1 and every living creature1 that all flesh should not be cut off any more1 by the waters of a flood4 ,and1 in ,ezek4 xxxiv4 #be4 when ,god promises to cause evil beasts to cease out of the land1 and that his people should dwell safely in the wilderness1 and that he would confer several other blessings upon them1 mentioned in the following verses2 this is called1 his making with them a covenant of peace4 ,and1 when ,god promises spiritual blessings to his people1 in ,isa4 lix4 #ba4 he says1 ,this is my covenant with them2 my ,spirit that is upon thee1 and the words that ,i have put into thy mouth1 shall not depart out of thy mouth1 nor out of the mouth of thy seed1 nor out of the mouth of thy seed's seed1 saith the ,lord1 from henceforth1 and for ever4 ,moreover1 sometimes the ,hebrew word1 which we translate covenant1 is used to signify a statute1 or ordinance1 which ,god has established1 or appointed1 in his church3 thus1 in ,numb4 xviii4 #ai4 when ,god ordained1 that ,aaron and his sons should have the heave-offerings of the holy things1 he says1 ,these have ,i given thee1 and thy sons and thy daughters with thee1 to be a statute for ever1 and adds1 in the words immediately following1 ,it is a covenant of salt for ever1 before the ,lord4 ,and as for the word used in the ,new ,testament1#ij by which the ,,lxx generally translate the ,hebrew word1 before-mentioned1 in the ,old ,testament1 this signifies the same thing2 so that both the words imply little more than a divine establishment or ordinance1 in which ,god gives his people ground to expect promised blessings1 in such a way1 as redounds most to his own glory2 and at the same time1 they1 who are expectants thereof1 are not exempted from an obligation to perform those duties1 which this grace obliges them to1 and which will be an evidence of their right to them4 ,and ,i cannot but farther observe1 that among other acceptations of the word1 especially as used by the apostle1 in his epistle to the ,hebrews1 in chap4 ix4 #ae-ah4 it signifies a ,testament2 which word some who treat on this subject1 rather choose to make use of1 than to call it a covenant1 being warranted so to do1 by the sense given of it in this scripture2 and their reason for it is1 not only because1 as the apostle says1 it was confirmed by the death of the ,testator2#ia but because they conclude1 that this more conduces to the advancing the grace of ,god1 in this dispensation1 than to style it a covenant1 in that sense1 in which the word is commonly used1 when applied to other matters3 but ,i would rather acquiesce in that medium1 betwixt both extremes1 which some have given into1 who join both the ideas of a covenant and a testament together#ib1 and style it1 in some respects1 a covenant1 and1 in others a testament4 ,if it be called a covenant1 they abstract from the ideas thereof1 some things1 that are contained in the sense of the word1 as applied to human contracts1 and add to it other things1 contained in a testament2 such as the giving or bequeathing certain legacies1 as an act of favour1 to those who are denominated1 from thence1 legatees1 interested in those gifts that are thus disposed of by the will of the testator4 ,or if1 on the other hand1 we call it a testament it seems very agreeable1 to this dispensation1 to join with it the idea of a covenant1 more especially as to what contains the concern of ,christ herein1 as the ,head thereof1 or the ,person in whom all the benefits1 contained in this testament1 are first reposed1 as they are purchased by his blood1 and1 as the consequence thereof1 applied by his ,spirit4 ,and this agrees very well with the subject-matter of this answer1 in which the covenant is said to be made with him1 and with the elect in him1 as well as with what is contained in that answer immediately following1 in which the covenant of grace is described in such a way1 as they describe it1 who say that it was made with believers4 ,this is necessary to be premised1 that we may not1 in our explication of this doctrine1 advance any thing which is inconsistent with its being a covenant of grace3 and1 that we may farther consider this matter1 we shall proceed to shew1 ,,ii4 ,what there is in the idea of a covenant1 as we generally understand the word1 when applied to signify a contract between man and man4 ,in this case1 there are two parties1 one of which is said to stipulate1 or enter into a covenant with the other1 in which he makes a proposal1 that he will confer some favours on him1 upon certain conditions1 provided he will oblige himself to fulfil them2 and the other party complies with the proposal made1 and1 in expectation of those advantages1 consents to fulfil the conditions enjoined1 and accordingly is said to re-stipulate2 as when a person engages another to be his servant1 and to give him a reward for his service2 and the other consents to serve him1 in expectation of the wages which he engages to give him3 in this case1 each party is supposed to be possessed of something1 which the other has no right to1 but by virtue of this contract made between them3 thus the servant has no right to the rewards1 which his master promises1 nor has the master any right to his service1 but by mutual consent4 ,each party also proposes some advantage to himself1 and therefore1 when they enter into this agreement1 they are supposed1 in some respects1 to stand on a level with each other4 ,no one will enter into a covenant with another1 for the performing that which he had an antecedent right to2 nor will any one engage to perform any service1 as a condition of his receiving those benefits1 which he had a right to1 without any such condition enjoined on him4 ,moreover1 when two parties are said to enter into covenant with one another1 they are supposed1 in some respects1 to stand in need of some things1 which they had before no right to2 one party needs the reward proposed2 the other1 the service which he enjoins1 as a condition of his bestowing it4 ,these things are generally supposed1 and contained in contracts between man and man4 ,,iii4 ,when ,god is said to enter into covenant with man1 what method soever we take to explain this federal transaction1 we must take heed that we do not include in it any thing that is inconsistent with his infinite sovereignty1 or argues him to be dependent on his creatures1 as though he had not an antecedent right to their obedience1 which he demands in this covenant1 or it were left to man's arbitrary will whether he would perform it or no4 ,though men may be said to have some things in their own power1 so that one has a right to that1 which another has no right to1 but by his own consent1 and are entirely left to their liberty1 whither they will consign over that right1 which they had to it1 to another1 who could not otherwise lay claim to it2 yet this is by no means to be applied to man when considered as having to do with the great ,god4 ,the best of creatures have no right to any thing1 separate from his arbitrary will2 and therefore though stipulation and re-stipulation are proper words1 when applied to a man's covenant1 they ought not to be made use of1 when we explain this covenant between ,god and man4 ,,iv4 ,though the parties concerned in the covenant1 as explained in this answer1 to wit1 ,god the ,father1 and ,christ the ,head of his elect1 are both divine ,persons1 so that one of them is not infinitely below the other1 as man is below ,god2 and therefore it is more properly called a covenant1 in this respect1 than that which ,god is said to enter into with man1 7and1 if stipulation and re-stipulation is1 in any respect1 applicable to the divine dispensation1 it may be applied in this case37 nevertheless1 there are some things1 which are implied in the idea of a covenant between man and man1 that cannot1 consistently with the glory of these divine ,persons1 be contained in this federal transaction between them2 particularly1 as he that enters into covenant with another1 proposes some advantage to himself hereby3 thus a master1 when he stipulates with one to be his servant1 is supposed as much to need his service1 as the servant does the wages that he promises to give him2 there is a kind of mutual advantage arising from thence3 but1 in the covenant of grace1 whether ,god be said to make it with man1 or with ,christ1 as the ,head of his elect1 the advantage that arises from thence is our's1 and not ,god's4 ,in this respect1 what was done by ,christ1 made no addition to the essential glory of ,god1 or the divine blessedness1 any more than man can be said1 in that respect1 to be profitable to him3 thus some understand those words of the ,psalmist1 as spoken by our ,saviour1 when he says1 ,my goodness extendeth not to thee1 but to the saints which are in the earth1 ,psal4 xvi4 #b1 #c4 and this agrees very well with some other things1 contained in the same ,psalm1 which are expressly1 in other parts of scripture1 applied to him2 and1 if so1 then the meaning is1 that whatever glory ,god the ,father designed to demonstrate by this federal transaction with his ,son2 yet he did not1 as men do1 by entering into covenant with one another1 propose to receive any addition of glory from it1 as though he were really to be profited thereby4 ,again1 when men enter into covenant with one another1 they are supposed to have different wills1 and accordingly they might refuse to enter into those engagements1 which they bring themselves under1 as well as comply with them2 the obligation1 on both sides1 is founded in mutual consent1 and that is supposed to be arbitrary3 but1 when we consider the eternal compact between the ,father and the ,son1 we must conclude1 that though they be distinct as to their personality1 yet1 having the same essential perfections1 the will of the ,father and the ,son1 cannot but be the same4 ,therefore when many1 who explain this doctrine1 represent one as proposing1 the other as complying1 with the proposal2 one demanding1 the other expecting1 and each depending on mutual promises1 made by one to the other1 this1 it is true1 seems to be founded on some scripture-expressions to the same purpose1 wherein the ,holy ,ghost is pleased to condescend to make use of such modes of speaking1 which are agreeable to the nature of human covenants1 as he does in various other instances2 nevertheless1 we must not so far strain the sense of words1 as to infer1 from hence1 any thing that is inconsistent with the divine glory of the ,father and the ,son4 ,and to this we may add1 that no act of obedience can be performed by a divine ,person1 in the same nature1 as there cannot be an act of subjection in that nature1 which is properly divine2 and consequently when we consider ,christ1 in this respect1 as entering into covenant1 and engaging to perform those conditions1 which were insisted on therein1 these are supposed to be performed by him1 as ,mediator1 or ,god incarnate1 in his human nature2 and1 in this respect1 he is the ,head of the covenant1 which is made with him1 and1 in him1 with the elect4 ,therefore we must suppose1 when we speak of a covenant between the ,father and the ,son1 that1 whatever be the will of the ,father1 the same is the ,son's will2 and whatever conditions the ,son consented to perform1 as stipulated in this covenant1 it was in his human nature that the work was to be done2 and therefore it is well observed1 in some following answers1 that he1 who is the ,head or ,mediator of this covenant1 is1 as it was absolutely necessary for him to be1 both ,god and man1 in one ,person4 ,but of this more hereafter4 ,v4 ,there are several expressions used1 in scripture1 that give us sufficient ground to conclude1 that there was an eternal transaction between the ,father and the ,son1 relating to the salvation of his elect1 which1 if explained agreeably to the divine perfections1 and consistently with the glory of each of these divine ,persons1 is not only an undoubted truth1 but a very important article of faith1 as it is the foundation of all those blessings1 which are promised1 and applied to us in the covenant of grace1 in which is all our salvation and our hope4 ,here let it be considered1 that1 when we speak concerning a covenant1 as passing between the ,father and the ,son1 we understand thereby1 that there was a mutual consent between them both1 that the work of our redemption should be brought about in such a way1 as it was1 by our ,saviour1 when this eternal agreement had its accomplishment2 and accordingly the ,father is said to have set him up1 as the ,head of his elect1 from everlasting1 ,prov4 viii4 #bc4 and ordained1 that he should execute those offices1 which he was to perform1 as ,mediator1 and receive that revenue of glory1 that was the result thereof2 and the ,son1 as having the same divine will1 could not but consent to do this2 and this is called1 his eternal undertaking2 and1 both these together1 are styled the eternal covenant1 between the ,father and him4 ,for the proof of this doctrine1 we might refer to those several scriptures that speak of our ,saviour as called1 and given for a covenant of the people1 ,isa4 xlii4 #f4 and fore-ordained1 #a ,pet4 i4 #bj4 to perform the work which he engaged in1 in the behalf of his elect2 and also consider him as consenting to do every thing for his people1 which he did in time1 and to stand in every relation to them1 that was subservient to their redemption and salvation1 which he could not but do1 as having the same divine will with the ,father2 and without his consent1 it could not properly be said that there was a covenant between them4 ,we might also prove it from those several scriptures1 that speak of him1 as sanctified and sent into the world1 ,john x4 #cf4 to act as ,mediator1 sealed by the ,father1 ,john vi4 #bg4 and receiving a power to lay down his life1 and take it up again1 ,john x4 #ah4 that so he might answer the great end of our redemption thereby2 and also1 from his being empowered to execute the offices of a ,prophet1 ,priest1 and ,king2 confirmed in his priestly office by the oath1 ,psal4 cx4 #d4 ,heb4 vii4 #ba4 of the ,father1 sent by him to execute his ,prophetical office to those whom he was to guide in the way of salvation2 and1 as ,god's ,king1 set on his holy hill of ,zion1 ,psal4 ii4 #f4 ,when we consider all these things done1 on the ,father's part1 as antecedent to ,christ's acting as ,mediator1 and1 at the same time1 when we compare them with other scriptures1 that speak of the ,son1 as consenting to do the will of ,god1 or complying with his call1 willing to be and do whatever was necessary1 to secure the great ends designed thereby2 when we consider him1 as taking the human nature into union with the divine1 not without his own consent thereunto1 and as bearing the punishment due to our sin1 which it would not have been just for ,god to have inflicted1 without his will or consent2 ,i say1 this mutual consent between the ,father and the ,son1 that those things should be done which were subservient to the redemption and salvation of the elect1 which the scripture is very express in giving an account of1 these are a sufficient foundation for our asserting1 that there was a covenant between the ,father and the ,son relating thereunto4 ,but now we shall enquire1 more particularly1 into the sense of those scriptures1 on which this doctrine is founded4 ,and here we cannot wholly pass over what we read1 in ,psal4 cxix4 #abb4 ,be surety for thy servant for good2 and ,hezekiah's prayer1 in ,isa4 xxxviii4 #ad4 ,i am oppressed2 undertake1 or be surety1 for me4 ,the ,hebrew words are the same in both places1 and signifies1 not barely to confer some privileges on persons1 but to do this under the character of a surety2 and therefore when ,david and ,hezekiah pray that they may be delivered1 either from their enemies1 or their afflictions1 by addressing themselves to their ,deliverer under this character1 it must be supposed that they understand him1 as having undertaken to be a ,surety for his people1 which is a character that belongs only to the ,son4 ,and since it is so evident1 that his ,mediatorial work and character was so well known to the ,old ,testament church1 as their salvation was equally concerned herein with ours2 and1 since they are often represented as addressing themselves to him by faith and prayer1 it seems more than probable that he is so considered in these texts1 when it is desired that he would be surety for them1 namely1 that as he was appointed by the ,father1 and had undertaken1 by his own consent1 to stand in that relation1 they pray that they might be made partakers of the benefits arising from thence4 ,there is also another scripture1 in which the same word#ic is used1 which seems to be applied to our ,saviour1 viz4 in ,jer4 xxx4 #ba4 ,their nobles1 or1 as it ought to be rendered1 in the singular number1 their noble1 or magnificent person1 shall be of themselves1 and their governor shall proceed from the midst of them2 and ,i will cause him to draw near1 and he shall approach unto me2 for who is this that engaged his heart to approach to me1 saith the ,lord8 ,this sense of the text is very agreeable to several other prophecies1 relating to the ,messiah's being of the seed of ,israel2 and when it is said1 ,i will cause him to draw near1 and he shall approach unto me1 it implies1 that he should sustain the character1 and perform the work of a surety1 in the behalf of his people1 for that is the proper sense of the word there used2 for who is this that hath engaged his heart unto me8 that is1 who is there1 among the sons of men1 that dares engage in this work1 or is qualified for it8 ,or it may be understood with a note of admiration2 that is1 how glorious a person is this1 who hath engaged his heart1 or 7as it was determined that he should7 has freely consented to approach unto me1 that is1 in so doing1 to act as a surety with me for my people6 ,and that this is a more probable sense of the text1 than to suppose that it is meant either of ,zerubbabel1 or some other governor1 that should be set over them1 after the captivity1 appears1 if we compare it with ver4 #i4 in which it is said1 ,they shall serve the ,lord their ,god1 and ,david their king1 which can be meant of none but ,christ1 inasmuch as ,david was dead2 and none that sat on his throne1 or descended from him1 can be called ,david in this place1 because divine worship is said to be performed to him1 which could not be done without idolatry1 which no true sense of scripture can give countenance to2 and this is a character given of our ,saviour in other scriptures3 thus1 in ,ezek4 xxxiv4 #bd4 ,i will be their ,god1 and my servant ,david a ,prince among them2 and1 in ,hos4 iii4 #e4 ,they shall seek the ,lord their ,god1 and ,david their ,king1 and fear the ,lord and his goodness in the latter day2 that is1 they shall adhere1 and give divine worship1 to the ,messiah1 whom their fathers rejected1 when they are converted1 in the latter days4 ,now it is this ,david1 their ,king1 who is said to have engaged his heart to approach unto ,god2 and then1 in the words immediately following1 ver4 #bb4 ,god reveals himself1 as a covenant-,god1 to them1 which is the consequence of ,christ's engaging his heart to approach unto him3 ,ye shall be my people1 and ,i will be your ,god4 ,now this proves an eternal transaction between the ,father and the ,son1 in that the ,father wills1 or determines1 that he shall draw near1 or approach to him1 as a surety1 and the ,son consents1 in that he has engaged his heart to do it2 and all this with a design that his covenant should be established1 and that he should be a ,god to his people4 ,there is another scripture which proves that there was a federal transaction between the ,father and the ,son1 from several expressions therein used1 namely1 in ,isa4 xlii4 #a1 #f4 which is1 beyond dispute1 spoken concerning our ,saviour2 for it is applied to him in the ,new ,testament1 ,matt4 xi4 #ah-ba4 ,herein ,god the ,father calls him his ,servant1 as denoting that it was his will1 or 7to use that mode of speaking1 which is generally applied to covenants between man and man7 that he stipulated with him1 to perform the work which he engaged in1 as ,mediator1 to which he is said to be called in righteousness2 and1 with respect to his human nature1 in which he performed it1 he is styled ,god's elect1 as fore-ordained hereunto1 and the person in whom his soul delighteth1 as he is glorified by him in the faithful discharge thereof2 and1 that he might not fail therein1 ,god promises to hold his hand1 and keep him2 and1 as the result of his having accomplished it1 to give him for a covenant of the people1 for a light of the ,gentiles4 ,and elsewhere1 in ,isa4 xlix4 #h1 #i4 which also appears to be spoken to ,christ1 not only from the context1 but from the reference to it in the ,new ,testament1 #b ,cor4 vi4 #b4 ,in an acceptable time have ,i heard thee1 and in a day of salvation have ,i helped thee2 and ,i will preserve thee1 and give thee for a covenant of the people1 to establish the earth1 to cause to inherit the desolate heritages2 that thou mayest say to the prisoners1 ,go forth2 to them that are in darkness1 ,shew yourselves1 we have a plain intimation of his being ordained by the ,father to perform that work1 which he was engaged in1 as ,mediator2 and his being given for a covenant of the people1 signifies his being sent into the world1 in pursuance of a covenant1 in which the salvation of his people was contained4 ,and there is another scripture1 in which our ,saviour1 speaking to his disciples1 says1 in ,luke xxii4 #bi4 ,i appoint unto you a kingdom1 as my ,father hath appointed me2#id or1 ,i confer the blessings of this kingdom upon you1 in a covenant way1 as my ,father hath appointed me to do1 in that eternal covenant1 which passed between him and me4 ,again1 there are several rewards1 which were promised to him1 as the consequence of his discharging the work committed to him1 some of which respected that glory which belongs to his person1 as ,mediator2 and others1 more especially1 respected the salvation of his people1 and therein the success of his undertaking3 thus it is said1 in ,isa4 liii4 #aj4 ,when thou shalt make his soul an offering for sin1 he shall see his seed2 he shall prolong his days1 and the pleasure of the ,lord shall prosper in his hands2 together with several other things relating to the event1 and consequence of his performing the work he was engaged in4 ,moreover1 as he was called to this work1 or1 as it was1 as we before explained it1 the result of the ,father's will1 that he should perform it2 so we have elsewhere an account of his own consent1 as implying1 that it was the result of his own will1 as well as his ,father's3 thus it is said1 in ,psal4 xl4 #f-h4 ,mine ears hast thou opened1 or bored3 alluding to a custom used under the ceremonial law1 by which the willing servant was signified to be obliged1 by his own consent1 to serve his master for ever1 ,exod4 xxi4 #e1 #f4 ,thus ,god the ,father1 engaged ,christ1 if ,i may so express it1 to perform the work of a ,mediator2 and then we have an account of his consent hereunto1 when he says1 ,lo1 ,i come1 ,i delight to do thy will1 ,o my ,god2 yea1 thy law is within my heart2 and this mutual consent is farther expressed in ,isa4 l4 #e4 ,the ,lord ,god hath opened mine ear1 and ,i was not rebellious2 neither turned away back4 ,and he is farther represented1 as making a demand1 or insisting on the accomplishment of what was stipulated in this covenant2 and this he had a warrant to do from the ,father1 in ,psal4 ii4 #h4 ,ask of me1 and ,i shall give thee the heathen for thine inheritance1 and the uttermost parts of the earth for thy possession4 ,these1 and many other scriptures of the like nature1 sufficiently prove this doctrine1 that there was an eternal covenant between the ,father and the ,son1 relating to the redemption and salvation of the elect2 and this implies more than his being barely fore-ordained to perform the work he was engaged in1 as he is said to have been1 #a ,pet4 i4 #b4 for that1 alone1 would not have proved that there was a federal transaction between the ,father and him2 since it may be said of any one1 who is engaged in works of an inferior nature1 that ,god1 who called him to perform them1 fore-ordained that he should do so2 but when it is said1 concerning our ,saviour not only that he engaged in the work of our redemption1 as the result of his ,father's will1 but of his own1 and so consented to do whatever was incumbent on him1 as ,mediator1 this certainly argues that there was an eternal covenant between the ,father and him1 with relation to this matter1 so far as we may be allowed to retain any of those ideas taken from human covenants1 when we speak of any transaction between two divine ,persons4 ,there is but one scripture more that ,i shall mention1 which1 though some will not allow that it relates to this matter1 yet1 if we duly consider the scope and design thereof1 together with its connexion with the foregoing words1 may probably appear to be of some weight to confirm this doctrine2 namely1 in ,zech4 vi4 #ac4 in which it is said1 ,the counsel of peace shall be between them both4 ,some1 indeed1 understand these words1 as referring to ,joshua and ,zerubbabel1 and that they signify their mutual consent1 to promote the peace and welfare of the church4 ,but this cannot reasonably be concluded to be the sense of the text2 for ,zerubbabel is not mentioned in this chapter2 nor are there any two persons spoken of therein1 that it can be applied to1 but ,jehovah and the ,branch1 that is1 the ,father and the ,son1 who are mentioned in the foregoing words2 ,christ1 who is called the ,branch1 is said to build the temple of the ,lord1 and to be a ,priest upon his throne2 and this work1 which he was engaged in1 and the royal dignity1 which he was advanced to1 are both of them said to be the result of a counsel1 or federal transaction1 that was between them both4 ,if it be objected to this1 that this counsel of peace only respects the harmony that there is between ,christ's priestly and kingly offices1 as both of them have a reference to our salvation3 this cannot well agree with the meaning of the word counsel1 which implies in it a confederacy between two persons1 and not the tendency of two offices1 executed to bring about the same end4 ,and1 if it be farther objected1 that the grammatical construction of the words do not favour the sense which we give of them1 inasmuch as they contain an account of something that was future1 and not from all eternity4 ,to this it may be replied1 that it is not1 in the least1 disagreeable to the sense of the words1 and other phrases of the like import1 used in scripture1 to understand them in the sense before-mentioned1 since it is no uncommon thing1 in scripture1 for that to be said to be1 that appears to be3 thus it is said1 ,let all the house of ,israel know assuredly1 that ,god hath made that same ,jesus1 whom ye have crucified1 both ,lord and ,christ1 ,acts ii4 #cf4 that is1 he hath1 by his raising him from the dead1 demonstrated him to be both ,lord and ,christ1 which1 in reality1 he was from all eternity2 so1 in this text1 when it is said1 that the counsel of peace shall be between them both1 it signifies1 that ,christ's building the temple1 and bearing the glory1 and sitting as a ,priest upon his throne1 is a plain evidence1 or demonstration1 that there was a counsel or covenant1 between the ,father and him1 from all eternity1 relating to the peace and welfare of his people1 who are the spiritual house that he builds1 and the subjects whom he governs1 defends1 and saves4 ,thus concerning the federal transaction that was between the ,father and the ,son2 and1 since this is called1 in this answer1 ,the covenant of grace1 it may be necessary for us to enquire1 ,,vi4 ,whether this be a distinct covenant from that which ,god is said to enter into1 or make with man4 ,this covenant is said1 indeed1 to be made with ,christ1 as the head of his elect3 but it may be enquired1 whether there be not also another covenant1 which is generally styled the covenant of grace1 that is made with the elect1 as parties concerned therein4 ,every one1 that is conversant in the writings of those who treat on this subject1 will observe1 that divines often distinguish between the covenant of redemption1 and that of grace2 the former they suppose to be made with ,christ1 in the behalf of his elect2 the latter1 to be made with them1 in which all spiritual blessings are promised1 and applied to them1 which are founded on ,christ's mediation2 and accordingly they say1 the covenant of redemption was made with ,christ more immediately for himself2 whereas the covenant of grace is made with believers for ,christ's sake1 in which respect they suppose that these are two distinct covenants1 and explain themselves thus4 #a4 ,in the covenant of redemption1 made with ,christ1 there were several promises given1 which more immediately respected himself2 and these related1 some of them1 to those supports and encouragements that he should receive from the ,father1 which were necessary1 in order to his being carried through the sufferings he was to undergo1 viz4 that ,god would hold his hand1 that he should not fail1 or be discouraged1 ,isa4 xxiv4 #d4 and others respected that ,mediatorial glory1 which should be conferred upon him1 when his sufferings were finished2 as it is said1 ,ought not ,christ to have suffered1 and to enter into his glory8 ,luke xxiv4 #bf4 and that he should have a name given him above every name1 ,phil4 ii4 #i4 and many other promises to the like purpose4 ,and1 besides these1 there were other promises made to him1 respecting his elect2 as that he should have a seed to serve him1 ,psal4 xxii1 #cj4 and that he should see of the travail of his soul1 and be satisfied2 and that ,god would divide him a portion with the great1 and he should divide the spoil with the strong1 ,isa4 liii4 #aa1 #ab4 or that his difficult undertaking should be attended with its desired success1 that so it might not be said that he died in vain4 ,but1 on the other hand1 in the covenant of grace1 which they suppose to be distinct from that of redemption1 ,god promiseth forgiveness of sins1 and eternal life1 through ,christ2 or that that should be restored to us by him1 which we lost by our fall in ,adam1 with great advantage2 and that all the blessings1 which we stand in need of1 for the beginning1 carrying on1 and completing the work of grace in us1 and the making us meet to be partakers of the inheritance of the saints in light1 should be freely given us4 ,now1 as these promises are made to the elect1 the covenant1 in which they are contained1 is called1 ,the covenant of grace1 and so distinguished from the covenant of redemption4 #b4 ,in the covenant of redemption1 as they farther explain it1 the elect1 on whose account it was made1 were considered1 as to be redeemed by ,christ3 ,but1 in the covenant of grace1 they are to be considered as redeemed by him2 therefore the covenant of redemption is antecedent1 or subservient1 to the covenant of grace4 #c4 ,they farther suppose1 that the conditions of the covenant of redemption1 on which the promises made therein were founded1 are what ,christ did and suffered in his own ,person2 whereas faith1 wrought in us1 is generally styled by them1 a condition of the covenant of grace1 and as such it is variously explained1 as we shall have occasion to observe1 under the next answer1 in which faith is said to be required1 as the condition to interest believers therein2 in this respect1 among others1 the covenant of redemption is oftentimes explained1 as a distinct covenant from that of grace4 ,i confess1 ,i am not desirous to offend against the generation of those who have insisted on this subject1 in such a way1 as that they have not advanced any doctrine derogatory to the divine perfections1 or subversive of the grace of ,god1 displayed in this covenant2 and therefore ,i am inclined to think1 as some have done1 that this controversy may be compromised2 or1 if we duly weigh those distinctions that are necessary to be considered1 it will appear to be little more than what consists in different modes of explication1 used by those1 who1 in the main1 intend the same thing4 ,i shall therefore humbly offer my thoughts1 about this matter1 in the four following heads4 7#a47 ,it is to be allowed1 on all hands1 that the covenant of redemption1 as some style it1 is a covenant of the highest grace1 so far as it respects the advantages that the elect are to receive from it2 for it is a wonderful instance of grace1 that there should be an eternal transaction between the ,father and the ,son1 relating to their salvation1 and that herein he should promise to ,christ1 that1 as the reward of his obedience and sufferings1 he would give grace and glory to them1 as it is allowed by all1 who have just notions1 either of the covenant of redemption1 or that of grace1 that he did herein4 7#b47 ,it must be farther allowed1 on both sides1 whether it be supposed that the covenant of grace1 and the covenant of redemption1 are distinct covenants1 or not1 that salvation1 and all the blessings1 which we generally call privileges of the covenant of grace1 have their first foundation in this transaction1 between the ,father and the ,son2 so that if there had not been such a covenant1 which some call a covenant of redemption1 we could have had no promise of these privileges made in the covenant of grace4 7#c47 ,as there is nothing promised1 or given1 in the covenant of grace1 but what is purchased and applied by ,christ1 so there is nothing promised to ,christ1 in the covenant of redemption1 as some style it1 but what1 some way or other1 respects the advantage of his people3 thus whatever was stipulated between the ,father and the ,son1 in that covenant1 was with a peculiar regard to their salvation4 ,did ,christ1 as their surety1 promise to pay that debt1 which was due from them1 to the justice of ,god8 this must be considered1 as redounding to their advantage4 ,and1 was there a promise given him1 as was before observed1 that ,god would hold his hand1 that he should not fail1 or be discouraged1 till he had finished the work that he came about8 this must also be supposed to redound to our advantage as hereby our salvation is secured1 which it could not have been1 had he sunk under the weight of that wrath1 which he bore4 ,and1 was there a promise given him1 that he should1 after his sufferings1 enter into his glory8 this also redounds to the advantage of the elect2 for it not only consists in his being freed from his sufferings1 and having some personal glories put upon him1 but in his going thither to prepare a place for them1 and with this design1 that they should be brought there to behold his glory2 and this is also considered1 as a pledge and earnest of their future happiness1 to whom he says1 ,because ,i live1 ye shall live also1 ,john xiv4 #ai4 7#d47 ,when we consider this covenant1 as made with ,christ1 whether we call it the covenant of redemption1 or of grace1 still we must look upon it as made with him1 as the ,head and ,representative of his elect1 and consequently it was made with them1 as is observed in this answer1 as his seed2 therefore if the question be only this1 whether it be more or less proper to call this two covenants1 or one1 ,i will not contend with them1 who in compliance with the common mode of speaking1 assert1 that they are two distinct covenants3 but yet ,i would rather choose to call them two great branches of the same covenant2 one whereof respects what ,christ was to do and suffer1 and the glory that he was to be afterwards possessed of2 the other more immediately respects that salvation1 which was to be treasured up in and applied by him to the elect2 and therefore ,i cannot but think1 that what is contained in this answer1 that the covenant of grace was made with ,christ1 as the ,head1 and1 in him1 with the elect1 as his seed1 is a very unexceptionable explication of this doctrine4 ,,vii4 ,since we frequently read1 in scripture1 of ,god's entering into covenant with man1 and man with him1 this is next to be explained1 in such a way1 as is consistent with the divine perfections1 and1 in order hereto1 we have1 in our entrance on this subject1 enquired#ie into the grammatical sense of the word covenant1 and the common acceptation thereof in scripture1 when applied to any transaction between ,god and man1 and have shewn1 that1 however1 there may be stipulation and re-stipulation1 and thereby a passing over of mutual rights1 from one party concerned to the other1 in covenants between man and man2 yet that this cannot1 consistently with the glory of ,god1 and that infinite distance which there is between him and the creature1 be applied to the covenant of grace1 and have produced some scriptures to prove1 that the main thing to be considered therein1 is ,god's promising the blessings that accompany salvation to his people4 ,other scriptures might have been referred to1 to the same purpose1 in which1 when ,god is said to make a covenant with his people1 we read of nothing but promises of temporal1 or spiritual privileges1 which he would confer on them3 thus1 when he made a covenant with ,abraham1 he says1 ,unto thy seed have ,i given this land1 from the river of ,egypt1 unto the great river1 the river ,euphrates1 ,gen4 xv4 #ah4 and elsewhere he says1 ,this shall be the covenant that ,i will make with the house of ,israel1 ,i will put my law in their inward parts1#if and write it in their hearts1 and will be their ,god1 and they shall be my people4 ,they shall all know me1 from the least to the greatest of them2 for ,i will forgive their iniquity1 and ,i will remember their sin no more1 ,jer4 xxxi4 #cc1 #cd4 ,we might also consider the description hereof1 as it is called1 ,a covenant of promise1 ,eph4 ii4 #ab4 and they1 who are interested herein1 as called1 ,the children of promise1 ,gal4 iv4 #bh4 ,nevertheless1 ,god has ordained1 that1 pursuant to this method of applying the promises of this covenant1 none should have ground to expect to be made partakers thereof1 but in such a way1 as tends to set forth his infinite sovereignty1 and unalienable right to obedience from his creatures1 which they are bound to perform1 not only as subjects1 under a natural obligation to obey the divine law1 but as those who are laid under a super-added engagement thereunto1 by the grace of the covenant4 ,this will prepare the way for what may be farther said1 in order to our understanding the meaning of those scriptures1 that speak of ,god's entering into a covenant with man1 and man with him4 ,therefore let it be observed1 #a4 ,that when ,god entered into a covenant with ,christ1 as the ,head of his elect1 this included his entering into covenant with them2 as it is expressed in this answer2 so that they have their respective concern therein in all things1 excepting what relates to his character1 as ,mediator1 ,redeemer1 ,surety1 and those peculiar branches of this covenant1 which1 as was before observed1 belong only to himself1 which some call the covenant of redemption1 as distinct from the covenant of grace4 ,from hence it may be observed1 without any strain on the sense of words1 that the same covenant that was made with him1 was in that peculiar branch thereof that respected the elect1 or the privileges that they were to receive from him1 made with them4 ,this is very agreeable to1 and tends to explain that peculiar mode of speaking1 often used by the apostle ,paul1 concerning believers being crucified with ,christ1 ,gal4 ii4 #bj4 dead1 ,rom4 vi4 #h4 buried1 ver4 #d4 quickened or risen1 ,col4 ii4 #ab4 compared with chap4 iii4 #a4 and made to sit together in heavenly places in ,christ ,jesus1 ,eph4 ii4 #f1 as denoting their being made partakers1 as his members1 of the benefits arising from ,christ's sufferings and glory1 as really as though they had suffered1 and were now actually glorified with him4 #b4 ,since the covenant of grace is sometimes called a covenant of promise1 for the reasons before-mentioned1 we may easily understand hereby1 that ,god's entering into covenant with his people1 signifies his giving1 or making known to them1 those great and precious promises1 that are contained therein1 which have a more immediate reference to their salvation2 and1 on the other hand1 his keeping covenant with them1 implies1 his bestowing on them the blessings promised in it1 which is otherwise called his remembering his holy covenant1 ,luke i4 #gb4 or his performing the truth to ,jacob1 and the mercy to ,abraham1 which he had sworn unto them from the days of old1 ,micah4 vii4 #bj4 and it is sometimes called his shewing them his covenant1 ,psal4 xxv4 #ad4 not barely in a way of revelation1 but special application of the blessings contained therein1 and his bringing them into the bond of the covenant1 ,ezek4 xx4 #cg4 that is1 engaging or obliging them to obedience1 from the constraints of his love and grace1 manifested in the promises of this covenant2 so that now they are doubly bound to be his1 not only as he is their ,creator and ,sovereign1 but as he has made them1 by this federal transaction1 the peculiar objects of his favour and grace4 #c4 ,when ,god is pleased1 as he often does1 to annex to this covenant a demand of faith1 repentance1 or any other graces1 to be exercised by those1 who may claim an interest in the blessings thereof1 this is agreeable to that idea1 which1 as was before observed1 is contained in this covenant1 by which it is denominated an establishment1 or divine appointment1 or1 as it is sometimes called1 a statute1 ,numb4 xviii4 #ai4 ,psal4 l4 #af4 and this respects the connexion of those graces with salvation1 and their indispensible obligation thereto1 who hope to attain it4 ,but this is rather a consequence of ,god's entering into covenant with them1 than an antecedent condition1 stipulated by him1 which would infer a kind of suspense in him1 whether he should fulfil his promise or no1 till the conditions were performed4 ,this is the principal thing we militate against1 when we except against the use of the word stipulation1 with relation hereunto2 whereas1 if nothing else were intended by this word1 but the necessary connexion1 which ,god has ordained1 that there should be between the blessings promised1 and the grace demanded in this covenant1 as some1 who use the word1 understand nothing else by it2 ,i would not contend about persons using1 or laying aside an improper1 and1 ,i think1 ,i may say1 unscriptural mode of speaking4 ,thus concerning the meaning of ,god's entering into covenant with man4 ,we shall now proceed to the latter branch of this head1 namely1 what we are to understand by those scriptures that speak of man's entering into covenant with ,god3 such a mode of speaking we have1 when ,moses says to the people1 ,ye stand this day all of you before the ,lord your ,god1 that thou shouldest enter into covenant with the ,lord thy ,god1 and into his oath1 which the ,lord thy ,god maketh with thee this day1 ,deut4 xxix4 #aj-ab4 and it is said elsewhere1 ,the people entered into a covenant to seek the ,lord ,god of their fathers1 with all their hearts1 and with all their soul1 #b ,chron4 xv4 #ab4 and that1 ,josiah made a covenant before the ,lord1 to walk after the ,lord1 and to keep his commandments1 and his testimonies1 and his statutes with all their heart1 and with all their soul1 to perform the words of this covenant1 that were written in this book1 and all the people stood to the covenant1 #b ,kings xxiii4 #c4 ,this is a most solemn transaction1 and includes in it the very essentials of practical religion2 therefore it is necessary for us to enquire1 what we are to understand thereby2 and1 since scripture is the best interpreter of itself1 and parallel texts give light to each other1 we may observe what is said elsewhere1 upon the like occasion1 where ,god speaks of some that chuse the things that please him1 love the name of the ,lord1 and to be his servants1 and take hold of his covenant1 ,isa4 lvi4 #d1 #f4 so that to enter into covenant1 is to take hold of ,god's covenant2 to embrace the blessings promised therein1 as the apostle speaks of those who died in faith1 not having received the promises1 or the blessings promised1 but having seen them afar off1 and were persuaded of them1 and embraced them1 ,heb4 xi4 #ac4 ,again1 as we receive the blessings of the covenant by faith1 so to enter into covenant with ,god implies1 a professed dedication of ourselves to a covenant-,god1 with a due sense of our obligation to yield that obedience1 which we are engaged to thereby1 or a declaration that we pretend not to lay claim to the blessings of the covenant1 without being enabled1 by his grace to comply with the demands thereof2 and this is sometimes expressed1 by swearing to the ,lord1 as it is said1 ,unto me every knee shall bow1 and every tongue shall swear1 ,isa4 xlv4 #bc4 ,as ,god1 when he enters into a covenant with man1 is sometimes said to swear to him1 or to confirm his promise by his oath1 upon which account the covenant of grace is sometimes called his oath1 as in one of the scriptures before-mentioned1 and others that might have been referred to1 ,luke i4 #gb1 #gc4 so1 on the other hand1 our entering into covenant with him1 is our swearing fealty1 as subjects do to their princes1 whereby they own them to be their rightful governors1 and themselves under an obligation to serve them4 ,this is farther explained1 in that solemn transaction that passed between ,god and his people1 in the close of the ministry and life of ,moses1 ,deut4 xxvi4 #ag1 #ah4 by which we may understand what is meant1 in other places1 by ,god's entering into covenant with them2 this is expressed by his avouching them to be his peculiar people1 as he had promised them1 and that they should keep all his commandments2 q4 d4 he conferred this privilege upon them with that view1 that they might reckon themselves under the highest obligation to be obedient to him2 and then we have an explication of man's entering into covenant with ,god1 when it is said1 ,thou hast avouched the ,lord this day to be thy ,god1 that is1 thou hast publicly declared1 that thou art willing to be subject to him1 as thy covenant-,god1 and expressed a ready inclination1 pursuant hereunto1 to walk in his ways1 and keep his statutes1 and his commandments1 and his judgments1 and to hearken unto his voice3 this is such an entering into covenant1 as is incumbent on all who expect the blessing thereof2 and1 if any one intends nothing more than this by restipulation1 when he uses the word in explaining this doctrine1 ,i will not contend with him2 but1 since it is to use a word without its proper ideas1 which others annex to it1 ,i humbly conceive this doctrine may be better explained without it4 ,footnote #hi3 4 ,footnote #ij3 4 ,footnote #ia3 ,rather1 8ratified over a dead body10 an ancient mode of covenanting4 ,footnote #ib3 ,these style it1 ,testamento ,foedus1 or ,foedus ,testamentarium1 or ,testamentum ,foederale4 ,footnote #ic3 ,the ,hebrew word in this1 and the two other scriptures above mentioned1 is which signifies1 ,in fidem suam recipere2 spondere pro aliquo2 and it is used in several other scriptures1 in the same sense1 for a person's undertaking to be a surety for another4 ,see ,gen4 xliii4 #f4 chap4 xliv4 #cb4 ,prov4 xi4 #ae4 ,job xvii4 #c4 #b ,kings xviii4 #cb4 and elsewhere4 ,footnote #id3 1 4 ,footnote #ie3 ,see ,page #afh4 ante4 ,footnote #if3 ,we are not to suppose that they shall not teach every man1 c4 is designed to exclude all public and private1 ministerial1 family1 and social instruction2 for this is founded on the law of nature1 and is enforced in the ,new ,testament institution of a gospel-ministry to continue to the consummation of all things1 7,matth4 xxviii4 #bj4 and ,eph4 iv4 #aa1 #ab1 #ac47 and in the obligation that it has laid upon ,christian parents to bring up their children in the nurture and admonition of the ,lord2 7,eph4 vi4 #d47 as also in the directions that are given in this very epistle1 chap4 iii4 #ac4 and x4 #bd1 #be4 to private ,christians1 to exhort one another daily1 c4 ,this passage therefore must be taken1 either in a comparative sense1 as such expressions often are3 7,see ,isa4 xliii4 #ah4 ,jer4 xxiii4 #ah4 and ,mat4 ix4 #ac7 ,or else with reference to that manner of teaching which was used1 and rested in under the obscurities of the ,old ,testament dispensation1 and the corrupt interpretations of the ,jewish doctors2 or both may be included4 ,guyse4 ,quest4 ,,xxxii4 ,,quest4 ,,xxxii4 ,how is the grace of ,god manifested in the second covenant8 ,,answ4 ,the grace of ,god is manifested in the second covenant in that he freely provideth1 and offereth to sinners a ,mediator1 and life and salvation by him2 and requiring faith as the condition to interest them in him1 promiseth and giveth his ,holy ,spirit to all his elect1 to work in them that faith1 with all other saving graces1 and to enable them unto all holy obedience1 as the evidence of the truth of their faith and thankfulness to ,god1 and as the way which he hath appointed to salvation4 ,since the covenant1 which we have begun to consider1 is called the covenant of grace1 it is necessary for us to shew in what respects the grace of ,god is manifested therein2 and1 in order thereunto1 we may observe1 ,i4 ,that life and salvation1 which are very comprehensive blessings1 containing all that sinful creatures stand in need of1 are promised herein4 ,hereby the grace of ,god is more eminently illustrated than it was in the first covenant2 in which though life was promised1 yet there was no promise of salvation1 or of the recovery of a forfeited life4 ,this is only brought to light by the gospel1 which contains a glorious discovery of the grace of this covenant3 the blessings promised therein1 are1 grace here1 and glory hereafter2 all which are contained in that promise1 ,i will be a ,god to thee1 that is1 ,i will deal with thee in such a way1 as that all my divine perfections shall contribute to thy happiness4 ,and sometimes when ,god reveals himself as a covenant-,god1 he promises1 as he did to ,abraham1 that he will be their shield1 and their exceeding great reward1 ,gen4 xv4 #a4 ,and there are other promises respecting the forgiveness of sin2 as when ,god says1 ,i1 even ,i1 am he that blotteth out thy transgressions1 for mine own sake1 and will not remember thy sins1 ,isa4 xliii4 #be4 and1 that we may consider this in its utmost extent1 the apostle says as much as can be expressed in words1 which is the consequence of ,god's being a covenant-,god to his people1 when he tells them1 ,all things are yours1 whether ,paul1 or ,apollos1 or ,cephas1 or the world1 or life1 or death1 or things present1 or things to come2 all are yours1 #a ,cor4 iii4 #bb4 ,,ii4 ,man could not have been made partaker of these invaluable blessings contained in this covenant1 without the interposition of a ,mediator2 for he no sooner rebelled against ,god1 but he was separated from his presence and deprived of all those blessings1 which he might otherwise have expected2 and1 on the other hand1 the holiness and justice of ,god obliged him to testify his displeasure against him1 whereby he was utterly excluded from all hope of obtaining any blessings from him3 the perfections of the divine nature rendered it necessary that a satisfaction for sin committed1 should be insisted on2 and this could not be given by man in his own person1 nor could he reasonably expect that ,god should receive him into favour without it1 as having rendered himself guilty in his sight1 and so liable to condemnation4 ,therefore1 since he could do nothing that had any tendency to repair the injuries which he had offered to the divine justice1 if ever he have access to ,god1 and acceptance in his sight1 it must be in and through a ,mediator2 which leads us to consider what we are to understand1 by a mediator1 and what was to be done by him1 in order to the procuring this favour4 ,a mediator1 in general1 is one who interposes between two parties that are at variance1 in order to make peace2 and this he does1 either by endeavouring to persuade the party offended to lay aside his resentment1 and forgive the injury1 which is a less proper sense of the word2 or else by making an overture of satisfaction1 as an inducement hereunto4 ,in the former sense it would have been an affront to the divine ,majesty1 and an injury to his justice1 for any one to desire that ,god should be reconciled1 without a satisfaction given2 in the latter1 we are to understand the word ,mediator1 when applied to ,christ1 in this answer4 ,he is not therefore herein to be considered barely as a ,mediator of intercession1 as pleading that ,god would remit the debt1 out of his mere sovereignty or grace2 but as a ,mediator of satisfaction1 or a ,surety1 entering into an obligation to answer all the demands of justice4 ,in this respect1 he is the ,mediator of the covenant2 whereas1 when he is sent1 by ,god1 to reveal1 or make known the blessings thereof to man1 he is styled1 ,the ,messenger of the covenant1 ,mal4 iii4 #a4 ,it was possible for a mere creature to perform the work of a mediator1 in this lower1 and less proper sense of the word2 or1 provided satisfaction were given to the justice of ,god1 to intercede with him for the sinner1 or intreat him to turn away from the fierceness of his wrath1 which sin deserved1 in which sense ,moses is styled a mediator1 and in no other#ig2 so some understand that text1 as spoken of him1 when the apostle says1 ,gal4 iii4 #ai4 of the law1 that it was ordained by angels1 in the hand of a mediator#ih2 and1 agreeably hereunto1 ,moses says1 ,i stood between the ,lord and you at that time1 to shew you the word of the ,lord2 for1 you were afraid1 by reason of the fire1 ,deut4 v4 #e4 and elsewhere1 after ,israel had sinned1 in worshipping the golden calf1 he says1 ,you have sinned a great sin1 and now ,i will go up unto the ,lord3 peradventure1 ,i shall make an atonement for your sin1 ,exod4 xxxii4 #cj4 not that he was to be accounted a mediator of satisfaction1 for the atonement he hoped to make1 was by entreaty1 or humble supplication1 that ,god would not destroy them1 as they had deserved4 ,this ,i call a less proper sense of the word ,mediator2 whereas1 in this answer1 ,christ is styled a ,mediator1 in the same sense in which he was a ,redeemer1 or ,surety1 for man1 or made a proper atonement to procure reconciliation between ,god and man by his blood1 of which more will be considered1 when we speak concerning ,christ's priestly office4 ,,iii4 ,it is a very great instance of grace1 that ,god should admit of a ,mediator1 who might have exacted the debt of us in our own persons2 and1 we being unable to pay it1 might have punished us with everlasting destruction4 ,that he was not obliged to admit of a ,mediator1 will appear1 if we consider the nature of the debt due from us1 who were obliged to perform perfect obedience1 or else to suffer punishment2 and therefore he might have refused to have allowed of this to be performed by another1 in our stead3 in this case1 it is not like as when pecuniary debts are paid1 which cannot be refused by the creditor1 though paid by one that is surety for the debtor4 ,but1 since this will be more particularly considered1 when we speak concerning the satisfaction which ,christ gave to the justice of ,god1 as our great ,high-,priest1 all that we shall add1 concerning it1 at present1 is1 that it was an instance of that grace1 which was displayed in the covenant1 in which ,christ is considered as a ,mediator of satisfaction4 ,,iv4 ,the grace of ,god farther appears1 in that he not only admitted of a ,mediator1 but provided one4 ,it was impossible for fallen man to find out any one that would so much as plead his cause1 or speak a word in his behalf1 till satisfaction were first given2 and no mere creature could pay unto ,god a ransom that was worthy of his acceptance1 or available1 to answer the end designed thereby4 ,if the best of creatures had undertaken the work1 it would have miscarried in his hands3 ,how deplorable and hopeless then must the condition of fallen man for ever have been1 if ,god had not found out the expedient himself to bring about our redemption6 this was a blessing unthought of1 unasked for by him4 ,i will not deny but that man might have some ideas of the divinity and glory of the second ,person in the ,godhead1 as the doctrine of the ,trinity was revealed to him1 while in a state of innocency1 as it was necessary that it should be1 in order to his worshipping of each of the divine ,persons1 and ,i doubt not but he retained some ideas hereof when fallen4 ,but it may be questioned1 whether he knew that it was possible for the ,son of ,god to be incarnate2 or suppose1 for argument-sake1 we allow that he had some idea of the possibility thereof2 yet he could never have known that he was willing to submit to this astonishing instance of condescension1 and thereby to put himself in the sinner's room1 that he might procure that redemption that was necessary for him4 ,this mystery of the divine will was hid in ,god1 and therefore could never have been known by him without revelation1 and consequently would not have afforded him any matter of relief in his deplorable state4 ,how wonderful therefore was the grace of ,god1 that he should find out this expedient1 and lay help on one that is mighty1 or provide one to do that for him1 which none else could have done6 ,and to this we may add1 that it was no less an instance of divine grace1 that ,god the ,son should consent to perform this work for him3 his undertaking it1 was without the least force or compulsion2 for that would have been inconsistent with his consenting to become a ,surety for us1 and1 as such1 to suffer in our room and stead1 since all punishment must either be deserved by him1 that bears it1 or else voluntarily submitted to3 ,the former of these can by no means be said of ,christ2 for a personal desert of punishment is inconsistent with his spotless purity1 and would have rendered the price1 laid down by him for our redemption1 invalid2 therefore he voluntarily condescended to engage in this work4 ,he gave his life a ransom for many2 and this is considered as a peculiar display of grace in him1 as the apostle expresses it1 ,ye know the grace of our ,lord ,jesus ,christ1 that though he was rich1 yet1 for your sakes1 he became poor1 that ye1 through his poverty1 might be rich1 #b ,cor4 viii4 #i4 ,v4 ,this ,mediator being provided for man1 without his desert or expectation1 we proceed to consider him as offered to him1 and1 together with him1 life and salvation4 ,this is the great design of the gospel1 to discover1 or make an overture hereof to him2 without this1 the gospel could not be preached1 nor a visible publication made of the grace of the covenant contained herein3 but1 since the overture of grace1 or the call of ,god to accept of1 and embrace ,christ1 as offered in the gospel1 is more particularly considered under a following answer#ii1 we shall reserve the farther consideration of this matter to it4 ,,vi4 ,it is farther said1 in this answer1 that the grace of ,god is manifested in the second covenant1 in his requiring faith1 as the condition to interest believers in ,christ4 ,this expression may be allowed of1 or excepted against1 according to the method taken to explain it1 which we shall endeavour to do1 and therein shew in what sense we deny the covenant of grace to be conditional2 and then enquire1 whether there be not another sense1 agreeable to the divine perfections1 in which these words may be understood1 and other expressions1 of the like nature1 frequently used by divines1 in which faith is styled a condition thereof2 and accordingly we shall enquire1 #a4 ,what we are to understand by a person's having an interest in ,christ4 ,this implies our having a right to claim him1 as our ,mediator1 ,surety1 ,advocate1 and ,saviour1 and with him all those spiritual blessings1 which are purchased and applied by him to those whom he has redeemed2 so that such an one may say1 upon good grounds1 ,christ is mine1 together with all spiritual blessings in heavenly things in him4 ,here let it be considered1 that it is one thing to say1 that ,christ is the ,redeemer and ,saviour of man1 or1 in particular1 of his elect1 who are given to him for this end2 and another thing for a person to say1 he is my ,redeemer or ,saviour3 the former of these is a truth1 founded in scripture-revelation2 and accordingly every one may say1 as ,moses expresses it1 ,yea1 he loved the people1 ,deut4 xxxiii4 #c4 or his peculiar chosen people2 or1 as the apostle says1 ,christ loved the church1 and gave himself for it1 ,eph4 v4 #be4 ,but he1 who has an interest in ,christ1 has a right to claim him1 as his ,saviour1 and therefore may say1 with the apostle1 ,he loved me1 and gave himself for me1 ,gal4 ii4 #bj4 ,this ,i rather choose to express1 by a believer's having a right to claim him as his ,saviour1 than his being actually enabled so to do1 inasmuch as many have an interest in ,christ1 who are destitute of that assurance1 which would give them a comfortable sense thereof in their own souls4 #b4 ,we are now to consider how faith is said to be required1 as the condition to interest us in ,christ2 or how far this expression may be qualified and explained1 without asserting any thing derogatory to the glory of ,god1 or the grace of the covenant4 ,the word condition1 though often used when we speak of contracts between man and man1 as an essential ingredient therein1 is not so plainly contained in those explications of the covenant of grace1 which we have in scripture2 and1 whenever we use it1 with a particular application thereunto1 we must understand it in such a sense1 as is agreeable to the divine perfections4 ,therefore1 that we may compare these two senses of the word condition together1 in order to our determining how far it may be used1 or laid aside1 in explaining this doctrine1 let us consider1 7#a47 ,that in human covenants1 in which things are promised on certain conditions1 these conditions are supposed to be possible to be performed1 otherwise the promise1 depending thereon1 is rendered void1 and it contains no other than a virtual denial to make it good4 ,thus the king of ,israel did not1 at first1 understand the message sent him by the king of ,syria1 requiring of him to heal ,naaman of his leprosy1 as a condition of peace and friendship between them2 and the inference he makes from it was1 that he had a design to seek a quarrel against him2 and his reasoning would have been just1 had it been intended in this sense1 since the condition was not in his own power4 ,moreover1 if a master should tell his servant1 that he would give him a reward1 in case he would perform the work of ten days in one1 he would conclude nothing else from it1 but that he was resolved not to give him any thing4 ,now1 to apply this to our present purpose1 we must consider whether faith1 when it is a condition of the covenant of grace1 be in our own power or no4 ,there are some external acts thereof1 indeed1 which are so2 but these are too low to be deemed conditions of salvation1 or of the blessings of the covenant of grace2 and as for those acts which are supernatural1 or the effects of the exceeding greatness of the power of ,god1 though they are inseparably connected with salvation1 yet they are not in our power2 so as that we may conclude1 that they are proposed as conditions1 in the same sense as those things are said to be1 that are supposed to contain this ingredient in them4 ,in this respect1 the covenant of grace1 as to the conditionality of it1 differs from the covenant of innocency1 in which perfect obedience1 which was the condition thereof1 was so far in man's power1 that he could have performed it1 without the superadded assistance of divine grace3 but when1 on the other hand1 perfect obedience is considered1 as a condition of fallen man's entering into life1 in which sense our ,saviour's reply to the young man's question1 in ,matt4 xix4 #ag4 is understood by many1 this is a plain intimation that eternal life is not to be obtained this way1 inasmuch as the condition is impossible4 7#b47 ,when conditions are insisted on1 in human covenants1 it is generally supposed1 that though it be possible for the person1 that enjoins them1 to assist1 and enable him1 who is under this obligation1 to perform them1 yet he will not give him that assistance2 for1 if he does1 the contract can hardly be reckoned conditional1 but absolute3 thus if a creditor should tell an insolvent debtor1 that he will discharge him1 provided he pays the debt1 and1 at the same time1 gives him to understand that he will supply him with a sum of money1 that shall enable him to do it1 this is altogether the same as though he had discharged him1 without any conditional demand of payment4 ,this ,i cannot but mention1 because there are some persons1 who speak of faith1 as a condition of the covenant of grace1 and1 at the same time1 take it for granted1 that it is not in our own power to perform it3 nevertheless1 since ,god has promised that he will work it in us1 they conclude it to be conditional2 whereas such a promise as this would render the covenant absolute1 or1 at least1 not conditional1 in the same sense1 in which human covenants are1 and only infer what we do not deny1 that there is a necessary connexion between that grace1 which ,god will enable us to perform1 and salvation1 which he has promised in this covenant4 7#c47 ,when any thing is promised to another1 on condition that he do what is enjoined on him1 it is generally supposed that it is a dubious and uncertain matter whether this condition shall be fulfilled1 and the promise take place2 or1 as ,i may express it1 every condition contains not a necessary1 but an uncertain connexion between the promised advantage1 and the duty enjoined1 and that for this reason1 because all human covenants depend on the power and will of men1 who are under conditional engagements to perform what is demanded therein2 and these are supposed to be mutable and defective1 and1 as far as they are so1 the performance of the condition may be reckoned dubious2 and he that made the promise is liable to the same uncertainty1 whether he shall make it good or no4 ,this will hardly be denied1 by those who defend the other side of the question1 who1 in explaining the nature of human liberty1 generally suppose1 that every one1 who acts freely1 might do the contrary2 therefore they must1 from hence1 conclude1 that1 if the performing the conditions of a covenant be the result of man's free will1 it is possible for him not to perform them1 and therefore it must be a matter of uncertainty1 whether a person1 who promises a reward upon the performance of these conditions1 will confer it or no4 ,but1 however this may be applied to human covenants1 we are not to suppose that faith1 or any other grace1 is1 in this respect1 a condition of the covenant of grace1 as though ,god's conferring the blessings promised therein were dependent on the will of man1 as determining itself to the exercise of these graces2 in this respect1 we cannot but deny the covenant of grace to be conditional4 7#d47 ,if we take an estimate of the worth and value of a condition enjoined1 the advantages that he1 who enjoins it1 expects to receive from it1 or the reference that the performance thereof has to the procuring the blessing promised1 in which case the person1 who has fulfilled it1 may be said to merit1 or have whereof to glory in himself1 as to what concerns the part he has performed therein3 this must not be applied to any transaction between ,god and man1 and therefore is wholly to be excluded from those ideas1 which are contained in the word condition1 when applied to the covenant of grace1 as will be allowed by most1 who do not give into the ,popish doctrine of the merit of good works4 ,concerning the worth and value of faith1 and all other graces1 ,i would not be thought1 in the least1 to depreciate or divest them of that excellency1 which they have1 above all other effects of ,god's power and blessings of providence2 whereas certainly we ought to bless ,god for them1 or glory in him1 as the ,author of them3 but that which we would fence against in this matter1 is nothing more than what our ,saviour does1 when he says1 ,when ye shall have done all those things which are commanded you1 say1 ,we are unprofitable servants1 ,luke xvii4 #aj4 ,and ,i would not have any one suppose1 that whatever condition is performed by us1 has such a value put on it1 as that eternal life is hereupon due to us1 in a way of debt1 which would make way for boasting4 ,it is true1 the conditions which ,christ performed in that branch of the covenant1 which more immediately respected himself1 which some call the covenant of redemption1 were properly meritorious1 and the blessings he purchased thereby were given him in a way of debt1 and not as an undeserved favour3 but1 if we suppose that there is the same reference of faith1 or any other grace acted by us1 to that salvation1 which we expect1 we turn the covenant of grace into a covenant of works1 and resolve that into ourselves which is due to ,god alone4 ,but since many excellent divines have asserted faith to be a condition of the covenant of grace1 who do not understand the word condition1 either as containing in it any thing dubious or uncertain on the one hand1 or meritorious on the other2 and probably they choose to express themselves so1 in compliance with custom1 and to explain away the common ideas of the word condition1 as applied to human covenants1 rather than altogether to lay it aside2 and1 it may be1 they do this1 lest they should be thought to deny the necessary connexion between faith and salvation3 ,i shall therefore1 for the same reason1 conclude this head with the following propositions1 whereby our not using the word condition1 may be vindicated1 from any just exception2 or1 our using of it may not appear to be inconsistent with the divine perfections1 or the grace of this covenant4 ,therefore1 #ast1 ,we shall lay down this as an undoubted truth1 the denial whereof would be subversive of all religion1 that faith1 and all other graces1 are required by ,god1 and our obligation thereunto is indispensible2 whether it be reckoned a condition of the covenant or no1 it is no less a duty4#ajj ,it is true1 there are some who distinguish between the obligation of a law1 and that of a covenant2 the former of which depends on an express command2 the latter is the result of some blessings promised or conferred1 which has in it the obligation of a law1 but not the formal nature of it2 and therefore they conclude1 that we are commanded by ,god1 as a ,lawgiver1 to believe and repent1 but that it is more proper to say1 we are rather engaged by him1 as a covenant-,god1 than commanded to exercise these graces3 but this dispute is rather about the propriety of words1 than the main substance of the doctrine itself2 and therefore ,i shall enter no farther into this critical enquiry1 but content myself with the general assertion1 that faith1 and all other graces are necessary duties2 without which1 it is impossible to please ,god1 to use the apostle's expression1 ,heb4 xi4 #f4 or to have any right to the character of ,christians4 #b;dly1 ,faith1 and all other graces1 are to be also considered as blessings1 promised in the covenant of grace4 ,this appears from those scriptures that speak of them as the gifts of ,god1 ,eph4 ii4 #h4 purchased by the blood of ,christ1 and so founded on his righteousness1 #b ,pet4 i4 #a4 and wrought in us by his ,spirit1 and the exceeding greatness of his power1 ,eph4 i4 #ai4 and as discriminating blessings1 which all are not partakers of1 as the apostle says1 ,all men have not faith1 #b ,thess4 iii4 #b4 ,this may be farther argued1 from what ,christ undertook to purchase for1 and apply to his people1 as their federal ,head2 so that1 in pursuance hereof1 all spiritual blessings in heavenly things1 are bestowed on them1 in him2 and hereby the covenant is made good to them1 as ,god is said1 together with ,christ1 to give them all things1 ,rom4 viii4 #cb4 ,first1 ,christ is given for a covenant of his people1 and then1 upon his fulfilling what he undertook to procure for them1 all that grace1 which is treasured up in him1 is applied to them2 therefore faith1 and other concomitant graces1 are covenant-blessings4 #c;dly1 ,there is a certain connexion between faith1 with other concomitant graces1 and salvation4 ,but this having been considered elsewhere1 together with the sense of those scriptures1 that seem to be laid down in a conditional form1 from whence the arguments1 to prove the conditionality of the covenant of grace1 are generally taken2#aja all that we shall add1 at present1 is1 that since1 in this eternal covenant between the ,father and the ,son1 it was agreed1 established1 and1 on our ,saviour's part1 undertaken1 that the elect should be not only redeemed1 but sanctified1 and enabled to exercise all grace1 before they are brought to glory1 this is made good to them in this covenant2 and therefore1 as the consequence of ,christ's purchase1 faith1 and all other graces1 are wrought in the soul1 which afterwards1 in receiving the end of faith1 is brought to eternal salvation2 so that we may as well separate ,christ's undertaking to redeem his people from their attaining salvation1 as we can his applying those graces which accompany it4 ,however1 when we speak of these graces1 as connected with salvation1 we must not conclude that they are the cause thereof4 ,though we are saved in a way of believing1 we are not saved for our faith2 and therefore ,i cannot but approve of what is observed by many divines1 who treat of this subject1 that these graces are the way to heaven1 though ,christ's righteousness be the cause of our coming there4#ajb ,i am sensible there are some who express their dislike of some of the most unexceptionable modes of speaking1 if not altogether agreeable to those which they make use of1 who can hardly approve of any one's asserting1 that faith1 and other graces1 are the way to salvation2 partly1 because they are the beginning of salvation1 and principally1 because ,christ styles himself1 ,the ,way1 ,john xiv4 #f4 ,but to this it may be replied1 that though grace be glory begun1 yet it may as truly be said to be the way to complete salvation1 as the traveller's setting out1 and going forward on his journey1 is the way to the end thereof1 without which it can never be attained2 and1 though ,christ be the way to salvation1 as every thing that tends to fit us for1 and bring us to it1 is founded on what he did for us1 as ,mediator2 yet this does not1 in the least1 overthrow the connexion of grace with glory1 in the method in which he brings his people to it1 by first working faith1 and all other graces in them1 before the work is brought to perfection1 or the top-stone thereof is laid4 #dthly1 ,if we assert more than this1 namely1 that faith is a condition of the covenant of grace1 or1 as it is expressed in this answer1 a condition to interest believers in ,christ1 we must distinguish between ,god's bestowing the blessings of the covenant of grace1 pursuant to his secret will1 or his eternal purpose2 and our having a visible ground1 or reason1 to claim an interest in them2 the former of these cannot be supposed to be conditional1 without making ,god dependent on our act2 the latter may1 and1 ,i think1 ought to be deemed so4 ,thus faith is a condition1 or an internal qualification1 without which no one has a warrant to conclude his interest in1 or lay claim to the saving blessings of the covenant of grace1 so that when it is said to be a condition to interest believers in ,christ1 in this answer1 we are to understand it1 as that which evinces our claim to him1 or gives us ground to conclude1 that we are redeemed by him1 and to expect that he will bestow upon us complete salvation4 ,to deny this1 would be to suppose1 that an unbeliever has a warrant to conclude that ,christ loved and gave himself for him1 or that he shall be saved by him2 which is a doctrine that ,i cannot but oppose with the greatest detestation1 as what contains in it an unwarrantable presumption1 and leads to licentiousness1 which1 ,i hope1 nothing1 that has been said on this subject1 has the least tendency to do4 ,thus we have considered how faith may be said to be a condition of our laying claim to an interest in ,christ2 we proceed1 ,,vii4 ,to consider how the grace of ,god is glorified1 in his having ordained1 that we should apprehend or discern our interest in ,christ1 and the blessings of the covenant1 by faith4 ,of all other graces1 faith is that which has the greatest tendency to discover to the soul its own vileness1 and nothingness2 and1 indeed1 every thing that we behold in ,christ its object1 has a tendency to abase us in our own sight4 ,do we1 by faith1 behold ,christ's fulness8 ,this has a tendency to humble us1 under a sense of our own emptiness4 ,do we look on ,christ as the ,fountain of all righteousness and strength8 ,this leads us to see that we are destitute hereof in ourselves2 so that1 as faith beholds all that we have1 or hope for1 as being founded on1 and derived from ,christ1 and gives us hereupon the greatest sense of our own unworthiness1 this is in its own nature adapted to advance the grace of ,god2 and therefore ,god1 in taking this method to apply the blessings of the covenant1 requiring faith1 as an instrument1 hereof1 ordained the best expedient1 to illustrate1 and set forth his own grace as displayed therein4 ,but since it is a very difficult matter to believe1 as this grace of faith is the gift and effect of the power of ,god1 we are now to consider1 ,,viii4 ,that the grace of the covenant is farther manifested1 in that ,god has promised1 and pursuant thereunto1 gives his ,holy ,spirit to work faith1 and all other graces that are connected with1 or flow from it4 ,that we have in the covenant of grace a promise of the ,holy ,spirit1 to work in us1 that grace which ,god requires1 is very evident2 for he says1 ,i will pour upon the house of ,david1 and upon the inhabitants of ,jerusalem1 the ,spirit of grace1 and of supplications1 ,zech4 xii4 #aj4 and elsewhere1 ,god promises to pour his ,spirit upon their seed1 and his blessings upon their offspring1 ,isa4 xliv4 #c4 and this is farther set forth1 in a metaphorical way1 when he promises to sprinkle clean water on his people1 and that he would cleanse them from all their filthiness1 and from all their idols1 and give them a new heart1 and put a new spirit within them1 and take away the stony heart out of their flesh1 and give them an heart of flesh1 and all this is said to be done by his ,spirit1 which he promised to put within them1 ,ezek4 xxxvi4 #be-bg4 ,and more particularly1 the ,spirit1 as working faith in the hearts of believers1 is called1 for that reason1 ,the ,spirit of faith1 #b ,cor4 iv4 #ac4 and all other graces are called1 ,the fruit of the ,spirit1 ,gal4 v4 #bb1 #bc4 so that they are from the ,spirit1 as the ,author of all grace1 and they proceed from faith1 as one grace tends to excite another3 thus the heart is said to be purified by faith1 ,acts xv4 #i4 which is said also to work by love1 ,gal4 v4 #f4 and hereby we are enabled to overcome the world2 and this produces all holy obedience1 which is called1 ,the obedience of faith1 ,rom4 xvi4 #bf4 ,thus concerning the ,spirit's working faith and all other graces4 ,again1 it is farther added1 that the truth and sincerity of faith is evidenced as well as the grace of faith wrought by the ,spirit2 and this is also a blessing promised in the covenant of grace4 ,hereby we are enabled to discern our interest in ,christ1 and our right to all the blessings that accompany salvation2 in which respect1 the secret of the ,lord is with them that fear him1 and he shews them his covenant1 ,psal4 xxv4 #ad4 ,he not only discovers to them that there is such a dispensation of grace in general1 but that they have a right to the blessings promised therein1 and accordingly seals them unto the day of redemption1 ,eph4 iv4 #cj4 and hereby they are enabled to walk comfortably1 as knowing in whom they have believed1 and1 are induced to the greatest thankfulness1 as those1 who are under the highest obligations to ,god1 who promises and bestows these1 and all other blessings1 whereby his grace is abundantly manifested1 in this covenant4 ,footnote #ig3 ,such an one is more properly called ,internuncius1 than ,mediator4 ,footnote #ih3 ,vid4 ,bez4 and ,whitby in loc4 ,footnote #ii3 ,see ,quest4 lxvii4 ,footnote #ajj3 8,the law of ,god itself requires no creature to love him1 or obey him1 beyond his strength1 or with more than all the powers which he possesses4 ,if the inability of sinners to believe in ,christ1 or to do things spiritually good1 were of this nature1 it would undoubtedly form an excuse in their favour2 and it must be as absurd to exhort them to such duties1 as to exhort the blind to look1 the deaf to hear1 or the dead to walk4 ,but the inability of sinners is not such as to induce the ,judge of all the earth1 7who cannot do other than right7 to abate in his requirements4 ,it is a fact that he does require them1 and that without paying any regard to their inability1 to love him1 and to fear him1 and to do all his commandments always4 ,the blind are admonished to look1 the deaf to hear1 and the dead to arise4 ,isa4 xlii4 #ah4 ,ephes4 v4 #ad4 ,if there were no other proof than what is afforded by this single fact1 it ought to satisfy us that the blindness1 deafness1 and death of sinners1 to that which is spiritually good1 is of a different nature from that which furnishes an excuse4 ,this however is not the only ground of proof4 ,the thing speaks for itself4 ,there is an essential difference between an inability which is independent of the inclination1 and one that is owing to nothing else4 ,it is equally impossible1 no doubt1 for any person to do that which he has no mind to do1 as to perform that which surpasses his natural powers2 and hence it is that the same terms are used in the one case as in the other4 ,those who were under the dominion of envy and malignity1 ,,could ,,not speak peaceably2 and those who have eyes full of adultery1 ,,cannot cease from sin4 ,hence also the following language--,how ,,can ye1 being evil1 speak good things8--,the natural man receiveth not the things of the ,spirit of ,god1 neither ,,can he know them--,the carnal mind is enmity against ,god2 and is not subject to the law of ,god1 neither indeed ,,can be--,they that are in the flesh ,,cannot please ,god--,no man ,,can come to me1 except the ,father who sent me draw him4--,it is also true1 that many have affected to treat the distinction between natural and moral inability as more curious than solid4 #8,if we be unable1 say they1 we are unable4 ,as to the nature of the inability1 it is a matter of no account4 ,such distinctions are perplexing to plain ,christians1 and beyond their capacity4' ,but surely the plainest and weakest ,christian in reading his bible1 if he pay any regard to what he reads1 must perceive a manifest difference between the blindness of ,bartimeus1 who was ardently desirous that he might receive his sight1 and that of the unbelieving ,jews1 who closed their eyes1 lest they should see1 and be converted1 and healed2 ,mark x4 #ea4 ,matt4 xii4 #ae4 and between the want of the natural sense of hearing1 and the state of those who have ears1 but hear not4 8,so far as my observation extends1 those persons who affect to treat this distinction as a matter of mere curious speculation1 are as ready to make use of it as other people where their own interest is concerned4 ,if they be accused of injuring their fellow-creatures1 and can allege that what they did was not knowingly1 or of design1 ,i believe they never fail to do so3 or when charged with neglecting their duty to a parent1 or a master2 if they can say in truth that they were unable to do it at the time1 let their will have been ever so good1 they are never known to omit the plea3 and should such a master or parent reply by suggesting that their want of ability arose from want of inclination1 they would very easily understand it to be the language of reproach1 and be very earnest to maintain the contrary4 ,you never hear a person1 in such circumstances1 reason as he does in religion4 ,he does not say1 #8,if ,i be unable1 ,i am unable2 it is of no account whether it be of this kind or that3' but labours with all his might to establish the difference4 ,now if the subject be so clearly understood and acted upon where interest is concerned1 and never appears difficult but in religion1 it is but too manifest where the difficulty lies4 ,if by fixing the guilt of our conduct upon our father ,adam1 we can sit comfortably in our nest2 we shall be very averse to a sentiment that tends to disturb our repose1 by planting a thorn in it4 8,it is sometimes objected1 that the inability of sinners to believe in ,christ1 is not the effect of their depravity2 for that ,adam himself in his purest state was only a natural man1 and had no power to perform spiritual duties4 ,but this objection belongs to another topic1 and has1 ,i hope1 been already answered4 ,to this1 however1 it may be added--,the natural man who receiveth not the things of the ,spirit of ,god1 7#a ,cor4 ii4 #ad47 is not a man possessed of the holy image of ,god1 as was ,adam1 but of mere natural accomplishments2 as were the wise men of the world1 the philosophers of ,greece and ,rome1 to whom the things of ,god were foolishness4 ,moreover1 if the inability of sinners to perform spiritual duties1 were of the kind alleged in the objection1 they must be equally unable to commit the opposite sins4 ,he that from the constitution of his nature is absolutely unable to understand1 or believe1 or love a certain kind of truth1 must of necessity be alike unable to shut his eyes against it1 to disbelieve1 to reject1 or to hate it4 ,but it is manifest that all men are capable of the latter2 it must therefore follow1 that nothing but the depravity of their hearts renders them incapable of the former4 8,some writers1 as hath been already observed1 have allowed that sinners are the subjects of an inability which arises from their depravity2 but they still contend that this is not all2 but that they are both naturally and morally unable to believe in ,christ2 and this they think agreeable to the scriptures1 which represent them as both unable and unwilling to come to him for life4 ,but these two kinds of inability cannot consist with each other1 so as both to exist in the same subject1 and towards the same thing4 ,a moral inability supposes a natural ability4 ,he who never in any state was possessed of the power of seeing1 cannot be said to shut his eyes against the light4 ,if the ,jews had not been possessed of natural powers1 equal to the knowledge of ,christ's doctrine1 there had been no justice in that cutting question and answer1 ,why do ye not understand my speech8 ,because ye ,,cannot hear my word4 ,a total physical inability must of necessity supersede a moral one4 ,to suppose1 therefore1 that the phrase1 ,no man ,,can come to me1 is meant to describe the former2 and1 ,,ye ,,will ,,not come to me that ye may have life1 the latter2 is to suppose that our ,saviour taught what is self-contradictory4 8,some have supposed that in ascribing physical or natural power to men1 we deny their natural depravity4 ,through the poverty of language1 words are obliged to be used in different senses4 ,when we speak of men as by nature depraved1 we do not mean to convey the idea of sin being an essential part of human nature1 or of the constitution of man as man3 our meaning is1 that it is not a mere effect of education and example2 but is from his very birth so interwoven through all his powers1 so ingrained1 as it were1 in his very soul1 as to grow up with him1 and become natural to him4 8,on the other hand1 when the term natural is used as opposed to moral1 and applied to the powers of the soul1 it is designed to express those faculties which are strictly a part of our nature as men1 and which are necessary to our being accountable creatures4 ,by confounding these ideas we may be always disputing1 and bring nothing to an issue4 8,finally1 ,it is sometimes suggested1 that to ascribe natural ability to sinners to perform things spiritually good1 is to nourish their self-sufficiency2 and that to represent their inability as only moral1 is to suppose that it is not insuperable1 but may after all be overcome by efforts of their own4 ,but surely it is not necessary1 in order to destroy a spirit of self-sufficiency1 to deny that we are men1 and accountable creatures2 which is all that natural ability supposes4 ,if any person imagine it possible1 of his own accord to chuse that to which he is utterly averse1 let him make the trial4 8,some have alleged1 that #8natural power is only sufficient to perform natural things2 and that spiritual power is required to the performance of spiritual things4' ,but this statement is far from accurate4 ,natural power is as necessary to the performance of spiritual1 as of natural things3 we must possess the powers of men in order to perform the duties of good men4 ,and as to spiritual power1 or1 which is the same thing1 a right state of mind1 it is not properly a faculty of the soul1 but a quality which it possesses3 and which though it be essential to the actual performance of spiritual obedience1 yet is not necessary to our being under obligation to perform it40 ,,fuller4 ,footnote #aja3 ,see ,vol4 #a4 page #dgi1 #dhj4 ,footnote #ajb3 ,the former of these is generally styled1 ,via ad regnum2 the latter1 ,causa regnandi4 ,quest4 ,,xxxiii41 ,,xxxiv41 ,,xxxv4 ,,quest4 ,,xxxiii4 ,was the covenant of grace always administered after one and the same manner8 ,,answ4 ,the covenant of grace was not always administered after the same manner2 but the administrations of it1 under the ,old ,testament1 were different from those under the ,new4 ,,quest4 ,,xxxiv4 ,how was the covenant of grace administered under the ,old ,testament4 ,,answ4 ,the covenant of grace was administered under the ,old ,testament1 by promises1 prophecies1 sacrifices1 circumcision1 the passover1 and other types and ordinances1 which did all fore-signify ,christ then to come1 and were1 for that time1 sufficient to build up the elect in faith in the promised ,messiah1 by whom they then had full remission of sin1 and eternal salvation4 ,,quest4 ,,xxxv4 ,how is the covenant of grace administered under the ,new ,testament8 ,,answ4 ,under the ,new ,testament1 when ,christ the substance was exhibited the same covenant of grace was1 and still is1 to be administered in the preaching of the word2 and the administration of the sacraments of ,baptism1 and the ,lord's ,supper1 in which1 grace and salvation is held forth in more fulness1 evidence1 and efficacy1 to all nations4 ,having considered the nature of the covenant1 in which ,god has promised salvation to his people1 and how his grace is manifested therein1 we proceed to speak concerning the various dispensations thereof1 or the way in which ,god has been pleased1 from time to time1 to discover and apply the blessings contained in it1 for the encouragement of his people to hope for salvation4 ,this he has done1 at sundry times1 and in divers manners1 ,heb4 i4 #a4 the first method of administration was before ,christ's incarnation2 the other1 in all succeeding ages1 to continue to the end of the world4 ,accordingly we are led to consider1 ,i4 ,how the covenant of grace was administered under the ,old ,testament4 ,as ,god has always had a church in the world1 in the earliest ages thereof1 which has been the seat of his special presence1 and been favoured with the displays of his glory2 so he has made known1 and applied to them1 the blessings of salvation1 or the promises of this covenant1 in which they are contained4 ,how he has done this1 is particularly considered in this answer2 in which there is something supposed1 namely1 that it was absolutely necessary1 for the salvation of the elect1 that ,god should1 some way or other1 reveal ,christ to them1 by whom they were to obtain remission of sins2 for he was to be the object of their faith1 as well as the fountain of their blessedness4 ,this he could not have been1 unless he had taken some methods to lead the world into the knowledge of his ,person1 and that work he designed to engage in1 whereby they1 who lived before his incarnation1 might be encouraged to look for the benefits which he would procure1 by what he was to do and suffer1 in order thereunto4 ,now1 that he has done so1 and that the method which he has taken therein1 was sufficient to build up his elect in the faith of the promised ,messiah1 is what we are particularly to consider1 and so shall shew1 #a4 ,that ,god revealed ,christ1 and the blessings of the covenant of grace1 to his church of old4 ,there were two ways by which he did this2 one was by express words1 or an intimation given from heaven1 that the ,messiah1 the prince of life1 should1 in the fulness of time1 take our nature1 and dwell among us2 and that what he was then to be1 and do1 should be conducive to the salvation of those who lived before his incarnation1 as much as though he had done this from the beginning of the world3 the other was1 by types1 or significant ordinances1 which are only different ways of discovering the same important doctrines to them4 7#a47 ,god revealed ,christ then to come to the ,old ,testament church1 by promises and prophecies2 to the end1 that though they were not1 at that time1 to behold him1 as manifested in the flesh1 they might take a view of him by faith1 and hereby he might be rendered the object of their desire and expectation1 that when he came1 it might be no unlooked-for event1 but the accomplishment of those promises and predictions that related thereunto3 thus ,god told ,abraham1 not only that he should be blessed with a numerous off-spring1 but that1 in his seed1 that is1 in the ,messiah1 who should descend from him1 all the nations of the earth should he blessed2 he likewise says to ,israel1 by ,moses1 ,the ,lord thy ,god will raise up unto thee a ,prophet1 from among thy brethren1 like unto me2 unto him ye shall hearken1 ,deut4 xviii4 #ae4 and1 in following ages1 there were promises and predictions1 that gave farther light1 concerning the person and offices1 the sufferings and glory of the ,messiah1 as it is said1 ,to him give all the prophets witness1 ,acts x4 #dc4 ,and the prophet ,isaiah is so express1 in the account he gives of this matter1 that he is styled1 by some1 the evangelical prophet2 what he says1 concerning him1 is so particular1 as though it had been an history of what was past1 rather than a prophecy of what was to come2 accordingly he foretells1 that he should be born1 or given1 as a public blessing to the world1 and describes him not only as having the government upon his shoulder1 but as having the perfections of the divine nature1 which discover him fit for that important trust1 when he styles him1 ,wonderful1 ,counsellor1 the mighty ,god1 the everlasting ,father1 the ,prince of peace1 ,isa4 ix4 #f4 ,and1 as he speaks of his birth1 so he intimates1 that he should be born of a virgin2 chap4 vii4 #ad4 and he describes him1 in chap4 liii4 as condescending to bear our sins1 as standing in our room and stead1 designing hereby to make atonement for them2 he speaks of him1 as brought like a lamb to the slaughter1 and cut off out of the land of the living1 making his grave with the wicked1 and with the rich in his death1 and after this1 that he should prolong his days1 and that the consequence hereof should be glorious to himself1 and of the highest advantage to his people3 and he describes him elsewhere1 chap4 lxiii4 #a1 c4 in a most elegant manner as one triumphing over conquered enemies2 travelling1 or pursuing his victories1 in the greatness of his strength1 and making it appear that he is mighty to save4 ,another prophet speaks of him as a ,branch that should grow out of the root or stock of ,david1 when it was almost dead and dry1 and that he should set up a more glorious throne1 and exercise a government over his people in a spiritual way1 ,jer4 xxiii4 #e1 #f4 ,and the prophet ,micah gives us an account of the very place of his birth1 and speaks of ,bethlehem1 as rendered famous and renowned by his being born therein1 who should be a ruler in ,israel1 though otherwise it was little among the thousands of ,judah1 ,micah v4 #b4 ,another prophet signifies his coming at that time1 when ,god would shake all nations1 that is1 fill the world with civil commotions1 and cause it to feel the sad effects of those wars1 whereby the kingdoms of the world had been dis-jointed1 and many of them broken in pieces1 that then the desire of all nations should come1 and fill his house1 to wit1 the second temple1 with glory1 ,hag4 ii4 #g4 ,and the prophet ,daniel speaks of him as the ,messiah1 or ,christ1 the character by which he was most known1 when he was here on earth1 and gives a chronological account of the time when he should come1 and be cut off1 though not for himself1 and hereby confirm the covenant1 and at the same time1 cause the sacrifice and oblation1 that is1 the ordinances of the ceremonial law1 to cease1 and so make way for another dispensation of the covenant1 to wit1 that which we are under1 which was to succeed in the room thereof4 7#b47 ,the covenant of grace was also administered by the various types and ordinances of the ceremonial law1 which were all significant signs of that grace1 that should be displayed in the gospel1 which was to be obtained by ,christ4 ,many of these types and ordinances were instituted before the whole body of the ceremonial law was given from mount ,sinai4 ,the first we read of was that of sacrifices1 which were offered in the first ages of the world1 whereby they had an early intimation given them of the blood of the covenant1 which should be shed to expiate sin4 ,and1 after this1 circumcision was instituted1 first given to ,abraham1 as a visible mark1 or token1 of the covenant1 immediately before the birth of ,isaac1 the promised seed1 at that time1 when ,god was pleased to enter into covenant with him1 ,gen4 xvii4 #i1 #aj4 and this ordinance was continued in the church1 throughout all the generations thereof1 till our ,saviour's time1 and is explained by the apostle1 as a sign1 or seal of the righteousness of faith1 ,rom4 iv4 #aa4 ,another type was the passover1 which was first instituted in commemoration of ,israel's departure out of ,egypt1 which had in it many significant rites and ceremonies1 whereby our redemption1 by ,christ1 was set forth2 upon which occasion1 the apostle calls him our ,passover1 who is sacrificed for us1 #a ,cor4 v4 #g4 and in allusion hereunto1 he is styled1 ,the ,lamb of ,god1 which taketh away the sin of the world1 ,john i4 #bi4 ,there were many other ceremonial ordinances1 or types1 which ,god gave to the ,jewish nation1 which were significant representations of the grace that was to be displayed in the gospel1 or1 as it is expressed in this answer1 they fore-signified ,christ then to come1 which contained as the apostle expresses it1 ,a shadow of good things to come1 ,heb4 x4 #a4 so that they all pointed at the grace of the covenant1 or the accomplishment of what was to be performed by ,christ1 after his incarnation3 but this will be more particularly considered1 when we speak of the ceremonial law1 as distinguished from the moral1 under a following answer#ajc4 ,therefore1 at present1 we shall only consider the types in general1 and their reference to the grace of the covenant1 whereby the ,old ,testament church were led into the knowledge of the ,messiah then to come1 together with what he was to do and suffer1 to purchase and apply the blessings of this covenant to his people4 ,and here we shall shew1 #ast1 ,that there were typical ordinances under the ceremonial law4 ,this we are obliged to maintain1 against those who have advanced several things relating to the origin of the ceremonial law1 which tend very much to divest it of its spirituality and glory#ajd1 when they assert1 that all the rites and ordinances thereof were derived from the ,egyptians2 and that they were first observed by them1 before known and received by the church2 and that the reason why ,god accommodated his law thereunto1 was because he knew how tenacious they were of that religion in which that generation had been trained up in ,egypt1 and how difficult it would be for them wholly to lay it aside1 and to give into another way of worship1 which was altogether foreign to it3 nevertheless1 they say that he cut off1 or separated from it1 every thing that was idolatrous1 and adapted other things to that mode of worship1 which he thought most conducive to his glory4 ,but though he commanded his people1 when they left ,egypt1 to borrow vessels of silver and gold1 to be used in that service they were to perform in the wilderness2 yet far be it from us to suppose1 that ,god1 in ordaining this law1 borrowed any part of it from them4 ,it is true1 there were rites of worship used by the ,egyptians1 and other nations1 which had some affinity with the divine law1 and were received by them in common with other heathen nations1 by tradition1 from the church1 in former ages2 and it cannot be denied1 but that the ,israelites sometimes corrupted the worship of ,god1 by introducing some things into it1 which were practised by neighbouring nations3 but ,god gave no countenance to this matter1 by accommodating his law to theirs4 ,but since this has been purposely and largely insisted on1 with much learning and judgment1 by others#aje1 ,i shall pass it over4 ,there are others1 who make farther advances on this subject1 tending to overthrow that which appears to be the main design of the ceremonial law1 together with the spiritual meaning of it2 these not only conclude1 that the main end of ,god's giving it to the ,jews1 was because it was necessary that there should be some form of worship erected1 otherwise they would have invented one of their own1 or practised that which they had received from the ,egyptians2 and the more pompous and ceremonious this form was1 and especially the nearer it came to that of neighbouring nations1 it would more readily be received and complied with3 but1 that there was no design herein to typify1 or shadow forth ,christ1 or the blessings of the covenant of grace2 these therefore1 were commanded duties#ajf1 7whereby the people were to be kept employed17 but not typical ordinances4 ,but it is very strange that any1 who have read some explications hereof1 occasionally mentioned in the ,old ,testament1 and especially that large comment on the ceremonial law1 given by the apostle1 in his epistle to the ,hebrews1 should embrace this opinion4 #b;dly1 ,whatever ordinances were typical1 they respected ,christ1 his person1 offices1 the grace of the covenant1 and the way of salvation1 by him2 therefore ,i cannot approve of what ,i occasionally meet with1 in some ancient commentators1 and other modern writers1 who sometimes speak of things being typical of other things besides ,christ1 and what relates to the work of redemption by him4 ,thus some speak of those notorious wicked persons mentioned in scripture1 as ,cain1 ,pharaoh1 and others1 as though they were types of the devil2 and of ,antiochus ,epiphanes1 as a type of ,anti-christ4 ,and others speak of some things as types of ,gospel-ordinances1 so they call circumcision a type of baptism1 and the passover of the ,lord's supper2 and several writers1 amongst the ,papists1 suppose1 that the bread and wine1 that was brought forth by ,melchisedek to ,abraham1 was a type of the ,eucharist1 as they call that ordinance4 ,others speak of ,noah's being saved in the ark from the deluge1 as a type of baptism1 being mis-led herein by a mistaken sense of the word1 used by the apostle1 when he says1 having spoken before of ,noah's being saved in the ark1 ,the like figure whereunto1 even baptism1 doth also now save us1 #a ,pet4 iii4 #ba4 c4 whereas the meaning of the ,greek word#ajg is not that this was a type of baptism1 but that it signified1 as baptism also doth1 that salvation1 which we have by ,christ4 #c;dly1 ,when we consider what was typified by those ordinances1 under the ceremonial law1 we must avoid two extremes2 namely1 that of those who make more types1 than the ,holy ,ghost designed in scripture2 and others1 who will not acknowledge many things to be types1 which plainly appear to be so3 the former give too great scope to their wit and fancy1 when they reckon every thing to be a type1 that may be adapted to ,christ1 and the gospel-state2 and accordingly suppose1 many persons and actions done by them to be typical1 which it is hard to prove that they were designed to be1 or were looked upon as such by the ,old ,testament-church4 ,thus it would be a difficult matter to prove that ,samson 7especially in any other respect than as he was a ,nazarite7 was a type of ,christ4 ,but1 if it could be proved1 that the success he sometimes had in his skirmishes with the ,philistines1 was a type of ,christ's victories over his and our enemies2 yet it doth not appear1 though some have extended the parallel so far1 that his carrying the door and posts of the gate of ,gaza to the top of a hill that is before ,hebron1 ,judges xvi4 #c4 signifies ,christ's resurrection4 ,but it is abominable1 when any one supposes1 as some have unwarily done1 that his loving a woman in the valley of ,sorek1 whose name was ,delilah1 ver4 #d4 was a type of ,christ's loving the ,gentile church4 ,but1 because ,i would not give any occasion to conclude that ,i have light thoughts of the performance of some1 who have explained many things1 which they call types1 in scripture1 with a very honest and good design1 to lead the world into the knowledge of several great gospel-truths2 ,i shall take leave to distinguish between those things1 which were plainly designed1 in scripture1 to be types1 and some other1 which1 though it doth not appear that they were looked upon as such by the ,old ,testament-church1 yet they may be accommodated to illustrate or explain some doctrines contained in the gospel4 ,if any one call these methods of illustration1 types1 because there is some analogy or resemblance between them and ,christ1 or the benefits of the covenant1 they may extend their illustrations as far as they please2 ,i will not contend with them4 ,it is not their saying1 that such and such things are similitudes1 by which ,christ may be set forth2 but their asserting that these similitudes were designed by ,god1 to be ordinances for the faith of his church1 to lead them into the knowledge of ,christ1 that ,i militate against1 when ,i suppose that some are chargeable with an extreme1 in extending this matter too far1 which1 it is certain1 many have done4 ,but this may give occasion to enquire2 when we may determine that a thing is designed1 by ,god1 to be a type of ,christ1 and the grace of the covenant8 ,to this ,i answer1 7#a47 ,as to what respects persons1 or1 as it is commonly expressed1 personal types1 though ,i cannot say1 that every one1 whose life and actions bear a very great resemblance to some things that are remarkable in the life of ,christ1 is a type of him1 in any other sense1 than1 as we are led1 by the analogy1 or resemblance of things1 to speak of it1 in a way of accommodation or illustration2 yet we have some directions given us1 by which we may conclude some persons to be types of ,christ2 one of which is1 when he is called by their name3 thus our ,saviour's being called ,david1 in several scriptures1 ,hos4 iii4 #e4 ,ezek4 xxxiv4 #bc4 and ,david's often speaking in the ,person of our ,saviour1 in several of his ,psalms1 seems to intimate1 that he was looked upon1 by the church in his day1 as a type of ,christ4 ,again1 ,moses seems to imply as much concerning himself1 when he speaks of ,christ as a ,prophet1 whom the ,lord ,god should raise up from among their brethren1 and he adds1 that he should be like unto him1 and consequently typified by him1 ,deut4 xviii4 #ae4 and the apostle seems to intimate as much1 when he compares ,moses and ,christ together1 in point of faithfulness1 that the one was faithful as a servant in ,god's house1 the other as a ,son over his own house1 ,heb4 iii1 #b1 #e1 #f4 ,again1 when any remarkable actions1 were done by persons mentioned in scripture1 which were allowed to be typical1 it follows1 from thence1 that the person1 who was appointed to be ,god's minister in doing them1 was a type of ,christ4 ,thus we may conclude ,joshua to have been reckoned1 by ,israel1 a type of ,christ1 in leading them into the land of ,canaan1 upon the same ground that they had to look upon that land1 as a type of the gospel-rest1 which we are brought to by ,christ4 ,and1 for the same reason1 ,solomon might be called a type of ,christ1 as he built the temple1 which was reckoned1 by the ,jews1 as a type of ,god's presence1 in a way of grace with his people2 and there are other passages1 that might be referred to in scripture1 which farther prove him to be a type of ,christ4#ajh ,and nothing is more evident1 than that the priests1 under the law1 who were ministers in holy things1 and the high priest1 in a way of eminency1 were types of ,christ2 they are so considered in the explication thereof1 given in the epistle to the ,hebrews2 and they farther appear to be so1 inasmuch as the church had sufficient ground to conclude1 that their ministry was typical1 or the gifts1 or sacrifices that they offered1 were types of what was offered by ,christ1 for our redemption4 ,and this leads us1 7#b47 ,to consider those types1 which are called real1 or things done1 as being ordinances designed to signify the grace of the covenant4 ,these were either occasional1 or stated2 the former whereof were designed for types1 at those times1 when the things were performed4 ,but it doth not appear that they were so afterwards1 in succeeding ages2 as their passing through the red sea1 being under the cloud1 their eating manna in the wilderness1 and drinking water that came out of the rock4 ,all these things are expressly mentioned1 by the apostle1 as types1 #a ,cor4 x4 #a1 #c1 #d4 compared with ver4 #aa4 and we may add thereto the brazen serpent1 which was plainly a type of ,christ1 and1 as such1 our ,saviour applies it to himself1 in ,john iii4 #ad4 ,but all these were occasional types1 which were ordinances to the church no longer than the action was continued4 ,again1 there were other things1 which seemed to be standing types1 or ordinances1 in all successive ages1 till ,christ the ,antitype came1 as circumcision1 the passover1 sacrifices1 and other rites of worship1 used in the temple service2 these things being expressly mentioned1 in scripture1 as types1 we have ground to determine them to be so4 ,thus concerning the covenant of grace1 as revealed to the church of old4 #b4 ,we are now to consider1 that the method which ,god took in the administration of the covenant of grace1 under the ,old ,testament1 was sufficient to build up his elect in the faith of the promised ,messiah4 ,there were1 indeed1 many types given to the church1 but these would not have led them into the knowledge of ,christ1 and salvation to be obtained by him1 unless ,god had taken some method to explain them2 for they had not a natural tendency to signify ,christ1 and the blessings of the covenant of grace1 as words have1 according to the common sense thereof1 to make known the ideas they convey3 but their signification was1 for the most part1 if not altogether1 instituted1 or annexed to them1 by the divine appointment1 and many of them had not the least resemblance1 in themselves1 of what they were ordained to signify2 therefore it was necessary that they should be explained4 ,for we may say the same thing of a type1 that is said of a parable1 as they are both figurative representations of some less known ideas1 that are designed to be conveyed thereby2 now a parable is styled1 by the ,psalmist1 ,a dark saying1 ,psal4 lxxviii4 #b4 and1 by the prophet ,ezekiel1 ,a riddle1 ,ezek4 xvii4 #b4 and our ,saviour1 speaking thereof1 in this sense1 tells his disciples1 that unto them it was given to know the mysteries of the kingdom of ,god1 but to others in parables1 ,luke viii4 #aj4 and they are elsewhere opposed to a plain way of speaking1 as when the disciples say1 ,now speakest thou plainly1 and speakest no proverb1 or parable1 ,john xvi4 #bi4 as it is rendered in the margin2 so when ,nathan reproved ,david for his sin1 in the matter of ,uriah1 he first represented it by a parable1 taken from the rich man's robbing the poor man of his ewe-lamb1 which1 before he explained the meaning of it1 was not understood by him1 #b ,sam4 xii4 #a-f4 ,but when he told him1 ,thou art the man intended hereby1 it was as evident to him1 as though he had made use of the most significant words relating to this matter4 ,the same may be said concerning types under the ,old ,testament dispensation2 they would have been unintelligible1 had there been no explication annexed to them1 whereby the spiritual meaning thereof might be understood4 ,and1 if we consider them as a part of religious worship1 we cannot suppose that that consisted only in some bodily exercises1 such as killing of beasts1 sprinkling the blood1 c4 for that is no part of religion1 any otherwise than as it refers to1 and leads the faith of those1 who are engaged therein1 into the knowledge of some things1 in which it is more immediately concerned4 ,but this argument having been insisted on elsewhere1#aji and the necessity of ,god's leading his church into the meaning of the ceremonial law1 having been considered and proved1 from the divine goodness1 and a brief account having been given of the method which ,god took to lead them into it1 which tends to obviate any objection that might be made against it we shall only observe1 at present1 that as there is a very clear explication given hereof1 in several places in the ,new ,testament1 so there are some expressions used in the ,old1 which seem to refer to the spiritual meaning thereof2 and1 if it be allowed that the church had then the least intimation given them1 either by some hints1 contained in scripture1 or by some other methods of revealing it1 that there was a spiritual meaning affixed thereunto1 which it is plain there was1 then it will follow1 that they might easily1 from this direction1 have applied this to particular instances1 and have attained a very great degree of the knowledge of the spiritual meaning of these types and ordinances4 ,that this may farther appear1 let it be considered1 that they were led into several doctrines relating to the ,messiah1 and the offices that he was to execute as ,mediator1 by express words1 and they must be given up to a very great degree of judicial blindness1 as the ,jews are at this day1 if they could not understand thereby many of those great truths1 which relate to the way of salvation by ,christ4 ,now1 if they were led into them1 by this more plain method1 they might easily accommodate the typical ordinances thereunto1 and accordingly the one would be a key to the other3 thus1 when they were told of the ,messiah's bearing the iniquity of his people1 as the prophet ,isaiah does1 or of the ,lord's laying on him the iniquity of us all1 ,isa4 liii4 #d1 #f4 they might easily understand that the same thing was signified by some rites used in sacrificing1 as when the priest was to lay his hand on the head of the sacrifice1 before he slew it1 and its being1 upon this occasion1 said to bear the iniquity of the congregation1 ,lev4 iv4 #d4 compared with chap4 xvi4 #ba1 #bb4 therefore they could not be at a loss1 as to the spiritual meaning thereof4 ,and1 when we read elsewhere such expressions1 as plainly refer to the thing signified1 by some ceremonial ordinances1 viz4 ,the circumcision of the heart1 ,deut4 xxx4 #f4 ,the calves of the lips1 ,hos4 xiv4 #b4 ,the sacrifice of thanksgiving1 ,psal4 cxvi4 #ag4 and many other passages of the like nature1 it cannot reasonably be supposed that they were wholly strangers to it2 and therefore these types and ordinances were1 in an objective way1 sufficient to build them up in the faith of the ,messiah4 ,this being considered1 it may very evidently be inferred1 from hence1 that they had full remission of sins1 and eternal life1 as it is farther observed2 and therefore it is not necessary to suppose1 with some of the ,pelagians and ,socinians1 that they might be saved without the knowledge of ,christ2 nor1 with the ,papists1 that they were incapable of salvation1 till ,christ came and preached to them after his death1 and so discharged them from the prison1 in which they were detained2 nor with some among the ,protestants1 who extend the bondage of the ,old ,testament-church so far1 as though they were not fully justified1 but lay under a perpetual dread of the wrath of ,god4 ,this we often meet with in the writings of many1 who1 in other respects1 explain the doctrine of the covenant of grace in a very unexceptionable way4 ,and here ,i cannot but observe1 what is well known1 by those who live in the ,united ,netherlands1 that this matter has been debated with so much warmth in those parts1 that it has occasioned divisions and misunderstandings among divines1 who1 in other respects1 have adhered to1 and well defended the doctrines of the gospel1 against those who have opposed them4 ,the judicious and learned ,cocceius1 whom ,i cannot but mention with the greatest respect1 who lived about the middle of the last century1 has been1 and is now1 followed by many divines1 in those particular modes of explaining this doctrine1 which he makes use of3 his sentiments1 indeed1 about this matter1 were not wholly new2 but having written commentaries on several parts of scripture1 he takes occasion to explain great numbers of texts1 agreeably to that particular scheme1 which he maintains2 and while1 on the one hand1 he runs great lengths1 in explaining what he reckons to be scripture-types and predictions1 and thereby gives great scope to his imagination on the other hand1 he extends the terror1 bondage1 and darkness1 which the church was under1 during the legal dispensation1 farther than can well be justified1 and advances several things in defending and explaining his scheme1 which many divines1 who do not give into his way of thinking1 have excepted against4 ,instead of making but two dispensations of the covenant of grace1 according to the commonly received opinion1 he supposes that there were three2#aaj namely1 the first from ,god's giving the promise to our first parents1 immediately after they fell1 relating to the seed of the woman1 that should break the serpent's head1 to his delivering the law from mount ,sinai2 which dispensation had nothing of terror1 or bondage1 in it1 any more than the dispensation which we are under2 and he supposes1 that the church had clearer discoveries of ,christ1 and the blessings of the covenant1 than they had after ,moses's time4 ,the second dispensation was1 that which took place when ,god gave ,israel the law from mount ,sinai1 which he generally describes as a yoke1 which they could hardly bear2 and sometimes as a curse1 a rigorous dispensation1 in which there was a daily remembrance of sin3 and the reason of ,god's exercising this severity1 and shutting them up in a judicial way1 under terror1 darkness1 and bondage1 was1 because they revolted from him1 by worshipping the golden calf1 a little before the law was given2 upon which occasion1 ,god put a vail upon his ordinances1 covered the mysteries of the gospel by types1 and1 at the same time1 did not lead them into the meaning thereof1 which as was before observed1 would have a tendency to leave them in a state of darkness1 as to the great doctrines that were signified by these types and ordinances of the ceremonial law4 ,and this he supposes to be the meaning of what the apostle says1 concerning the double vail2 one put on the things themselves1 the other1 on the hearts of the ,jews2 and both these were typified by the vail1 which ,moses put over his face1 #b ,cor4 iii4 #ac-ae1 and this darkness was attended with distress and terror of conscience1 whereby they were1 as the apostle says elsewhere1 ,all their life-time subject to bondage1 ,heb4 ii4 #ae4 which they explain1 concerning the church of the ,jews1 under the legal dispensation4 ,and they add1 that all this continued as long as that dispensation lasted1 or till it was succeeded by the third1 viz4 the gospel-dispensation1 which we are under1 whereby the church was delivered from this yoke1 which neither they1 nor their fathers1 were able to bear4 ,but that which ,i would take occasion to except against1 in this scheme1 is1 #a4 ,they seem to make the terror1 bondage1 and darkness1 which the church was under1 greater than they ought to do2 for1 ,i humbly conceive1 all those scriptures1 which they refer to for the proof hereof1 are to be taken1 not in an absolute1 but a comparative sense4 ,it is one thing to say1 that this dispensation was less bright and comfortable1 than the present dispensation1 which we are under1 is2 and another thing to say1 that it was so dark and comfortless1 as they generally represent it to be4 #b4 ,i cannot but think1 as ,i have before observed1 that the church of ,israel had a clearer discerning of the meaning of the ordinances of the ceremonial law1 than these divines would allow them to have had2 or1 at least1 that the vail1 that was upon their hearts1 principally respected a part of them1 and that in some particular ages1 not in every age of the ,jewish church2 for some of the ,old ,testament-saints seem to have discovered a great degree of light in the doctrines of the gospel1 as appears more especially from several of the ,psalms of ,david1 and some of the writings of the prophets4 #c4 ,whatever degree of judicial blindness and darkness the church of the ,jews might be exposed to for sin1 it does not so fully appear that this was inflicted as a punishment on them1 for worshipping the golden calf at the foot of the mount ,sinai3 but there were several instances of idolatry and apostacy from ,god1 that gave occasion thereunto1 which1 when they repented of1 and were reformed from1 the effects of his wrath were taken away2 therefore we are not to suppose1 that the ceremonial law was given1 at first1 as a yoke1 or curse1 laid on them for this sin in particular4 #d4 ,we are not to extend the bondage and darkness thereof so far1 with respect to any of them1 as to suppose1 that1 under that dispensation1 they had not full remission of sin2 for the contrary hereto seems to be contained in several scriptures2 as when it is said1 ,blessed is he whose transgression is forgiven1 whose sin is covered1 blessed is the man to whom the ,lord imputeth not iniquity1 ,psal4 xxxii4 #a1 #b4 and1 ,there is forgiveness with thee1 that thou mayest be feared1 ,psal4 cxxx4 #d4 and elsewhere1 ,thou1 ,lord1 art good1 and ready to forgive1 and plenteous in mercy1 to all that call upon thee2 and thou hast forgiven the iniquity of thy people1 thou hast covered all their sin1 ,psal4 lxxxvi4 #e4 and lxxxv4 #b4 and elsewhere1 ,who is a ,god like unto thee1 that pardoneth iniquity1 and passeth by the transgression of the remnant of his heritage8 ,he retaineth not his anger for ever1 because he delighteth in mercy4 ,he will turn again1 he will have compassion upon us2 he will subdue our iniquities2 and thou wilt cast all their sins into the depths of the sea1 ,micah4 vii4 #ah1 #ai4 ,these1 and such-like scriptures1 seem so plainly to overthrow this part of their scheme1 that they are obliged1 in defence thereof1 to understand them all1 as containing nothing else1 but a prediction of that blessedness1 which the ,new ,testament-church should receive1 and not as a privilege that was enjoyed under the legal dispensation1 which ,i cannot but think to be an evasive perversion of the sense of those scriptures1 but now referred to1 and others of the like nature2 for it is plain that the apostle1 referring to one of them1 to wit1 the words of the ,psalmist1 in ,rom4 iv4 #f4 compared with ver4 #i4 says1 that therein ,david describes the blessedness that cometh not on the circumcision only1 that is1 not only on the ,jews1 but on the uncircumcision also1 that is1 the gospel-church2 which is a plain argument1 that this blessedness1 that accompanies forgiveness1 was a privilege1 that the ,old ,testament-church enjoyed1 and not barely a promise of what the ,new ,testament-church was to expect3 q4 d4 was the ,old ,testament-church the only blessed persons in enjoying forgiveness8 ,no1 says he1 as they formerly enjoyed it1 we who believe1 are partakers of the same privilege4 ,and to this we may add1 that1 in consistency with this scheme1 they entertain some unwarrantable notions about the justification of the ,old ,testament church4 ,some say1 that it was less full2 others1 which is a more unguarded way of speaking1 that it was less true2#aaa and1 agreeably hereunto1 they suppose1 that they had no other ideas of the doctrine of justification1 but as implying in it the divine forbearance1 or not punishing sin2 though they had a perpetual dread that it would be punished at last1 and no comfortable sense of the forgiveness thereof4#aab ,but this is certainly an extending the terror and bondage of that dispensation farther than we have just ground1 from scripture1 to do1 whatever turns they give to several scriptures in defence thereof2 and therefore we must conclude1 as it is observed in this answer1 that the ,old ,testament-church had full remission of sins1 as well as eternal salvation4 ,,ii4 ,we are now to consider the covenant of grace1 as administered under the ,new ,testament1 which is the dispensation thereof1 that we are under and is to continue to the end of the world1 which by way of eminency1 we call the gospel-dispensation2 concerning which it is observed1 #a4 ,that it began when ,christ1 the ,substance1 was exhibited4 ,he is called the ,substance thereof1 without any particular limitation of the word2 and therefore we may understand thereby1 either that he was the ,substance of the ceremonial law1 as all the promises and types thereof had a peculiar reference to him2 and1 as the apostle says1 ,to him give all the prophets witness1 ,acts x4 #dc4 or else he may be considered as the ,substance of the ,new ,testament-dispensation1 the subject-matter of the ministry of the gospel4 ,thus the apostle speaks of ,christ crucified1 as the principal thing which he determined to know1 or insist on1 in the exercise of his ministry1 and that with good reason1 since all gospel-doctrines were designed to lead us to him1 and set forth his glory1 as the ,fountain and ,author of our salvation1 #a ,cor4 i4 #bc4 chap4 ii4 #b4 ,and both the seals of the new covenant1 namely1 ,baptism1 and the ,lord's ,supper1 signify that salvation which we enjoy1 or hope for1 by ,christ1 our consecration to him1 and communion with him3 thus he is truly styled the substance of both the dispensations of the covenant2 the former looked forward1 and pointed out ,christ to come1 as the object of the church's desire and expectation2 the latter represents him as being come1 and so the object of our joy and thankfulness1 for the blessings which he has procured for us4 ,and this leads us to consider when it was that the ,new ,testament-dispensation commenced1 which is here said to be upon ,christ's being exhibited4 ,christ's exhibition implies in it1 either his public appearing when he was made flesh1 and dwelt amongst us1 or else it has a particular respect to the time when he first entered on his public ministry and went about doing good1 confirming his mission by uncontested miracles3 this he did immediately after his baptism1 whereby he appeared to be the ,person1 whose coming the prophets had foretold1 and whom ,john the ,baptist had pointed at1 and given the world ground to expect that he would immediately shew himself1 in a public manner to them which he did accordingly4 ,this appearing of ,christ1 was like the sun's rising after a night of darkness1 and therefore1 in some respects1 the gospel-dispensation might be said to begin then2 nevertheless1 in propriety of speaking1 it could not be said fully to commence till ,christ's resurrection3 then it was that the ceremonial law ceased1 all the types and ordinances thereof having had their accomplishment in him4 ,thus the prophet ,daniel speaks first of ,christ's being cut off1 and thereby confirming the covenant1 and then of the sacrifice and oblation's ceasing1 ,dan4 ix4 #bf1 #bg4 and1 when that dispensation was at an end1 the gospel dispensation immediately succeeded it4 ,we are now to consider1 #b4 ,how these two dispensations differ4 ,they were1 indeed1 the same for substance1 both before and since the coming of ,christ1 as was before observed1 when we considered that the covenant of grace1 notwithstanding the different dispensations thereof1 is but one4 ,and this farther appears1 in that the blessings promised therein were the same1 to wit1 redemption through the blood of ,christ1 and compleat salvation by him4 ,he was the ,mediator and ,fountain of all that happiness which his people enjoyed1 either before or after his incarnation2 nevertheless1 the way of administering this covenant1 under the gospel dispensation1 differs from its former way2 7#a47 ,in that it was1 before this1 predicted and signified1 that ,christ should come1 and therefore the ,old ,testament-church waited for his appearing2 and accordingly they are represented as saying1 ,until the day break1 and the shadows flee away2 turn1 my beloved1 and be thou like a roe1 or a young hart upon the mountains of ,bether1 ,cant4 ii4 #ag4 ,but the ,new ,testament-church adores and magnifies him1 as having appeared to put away sin by the sacrifice of himself1 and fully accomplish the work of our redemption thereby2 and1 in the preaching of the gospel1 he is represented as having abolished death1 and brought life and immortality to light1 and done every thing for us that is necessary to bring about our redemption4 ,and this is also signified by the sacraments of the ,new ,testament1 ,baptism1 and the ,lord's ,supper1 which1 though they may be justly called gospel-types1 or external signs of ,christ1 and the blessings of the covenant of grace2 yet they differ from the types under the ceremonial law1 not only in the matter of them1 but in that they refer to the work of redemption1 as fully accomplished by him1 which the ceremonial law could not from the nature of the thing1 be said to have done4 7#b47 ,the gospel-dispensation differs from the legal1 and very much excels it1 as grace and salvation is therein held forth in more fulness1 evidence1 and efficacy1 to all nations4 ,this is founded on what the apostle says1 #b ,cor4 iii4 #g-aa4 when comparing the two dispensations together1 he calls one the ministration of death1 or condemnation1 and describes it1 as that which is now done away1 which while it continued1 was glorious2 the other he calls1 the ministration of the ,spirit1 or of righteousness1 and speaks of it1 as excelling in glory4 ,whether the former is styled1 ,the ministration of death1 because of the terrible manner in which the law was given from mount ,sinai1 upon which occasion the people said to ,moses ,let not ,god speak with us1 in such a way1 any more1 lest we die2 or whether it respects the many curses and threatenings1 denounced in that dispensation1 to deter the people from sin1 we will not determine3 but it is certain1 that the apostle speaks of the gospel-dispensation1 as excelling in glory1 which is the principal thing we are now to consider1 and this it might be said to do4 #ast1 ,as grace and salvation are therein held forth with greater clearness1 or evidence4 ,this we may truly say without supposing the legal dispensation to be so dark1 as that none of the church1 in any age thereof1 could see ,christ1 and the way of salvation by him1 to be signified by any of its types or ordinances4 ,we may observe1 that when the apostle speaks of this dispensation1 he does not say absolutely that it had no glory1 but that it had no glory in this respect by reason of1 or compared with1 the glory that excelleth4 ,now the gospel-dispensation excels the legal1 as to its clearness1 or fulness of evidence1 in that the accomplishment of the predictions1 or the making good of the promises of redemption and salvation by ,christ1 affords greater evidence of the truth and reality of these blessings1 than the bare giving the promises could be said to do2 for though one gave them the expectation1 the other put them into the actual possession thereof1 when ,christ the ,substance1 was1 as was before observed1 exhibited1 and the ceremonial law had its accomplishment in him4 #b;dly1 ,under the gospel-dispensation1 grace and salvation revealed therein1 are attended with greater efficacy2 for as the greatest part of the ,old ,testament-church were not so much disposed1 as they ought1 especially in some ages thereof1 to enquire into1 or endeavour to attain a clearer discerning of the spiritual meaning of the ceremonial institutions1 through the blindness of their minds1 and the hardness of their hearts1 so the effect and consequence hereof1 was answerable thereunto1 inasmuch as there was but a small remnant of them1 who obtained mercy to be faithful1 who rejoiced to see ,christ's day1 and embraced the promises which they beheld afar off2 whereas1 in the gospel-dispensation1 the word of the ,lord had free course1 and was more eminently glorified in those places where it was made known3 but this will farther appear1 if we consider1 #c;dly1 ,that it excelled in glory1 in regard of the extent thereof2 for it was under this dispensation that that promise was to have its accomplishment1 that ,christ should be a light to the ,gentiles1 and ,god's salvation unto the end of the earth1 ,isa4 xlix4 #f4 or that ,god would destroy the face of the covering cast over all people1 and the vail that was spread over all nations1 chap4 xxv4 #g4 ,it was then that a commission was given to preach the ,gospel to every creature1 ,mark xvi4 #ae4 or that ,christ should be preached unto the ,gentiles and believed on in the world1 #a ,tim4 iii4 #af4 ,in this respect1 the gospel-dispensation certainly excelleth in glory1 and it is owing hereunto that we enjoy1 at present1 this invaluable privilege4 ,but if this present dispensation be only reckoned the dawn and twilight1 or the beginning of that glory that shall be revealed at ,christ's second coming1 as grace is sometimes styled glory begun2 or if the apostle's description of it1 when he says1 that we are come unto the heavenly ,jerusalem1 and to an innumerable company of angels1 to the general assembly and church of the first-born1 and to the spirits of just men made perfect1 ,heb4 xii4 #bb1 #bc4 contains an intimation1 that the glory1 which still remains to be revealed1 is nothing else but the perfection of this present dispensation1 that we may conclude that it far excelleth all others in glory4 ,from what has been said1 in comparing the former1 and present dispensation of the covenant of grace1 we may infer3 #a4 ,the care of ,god extended to his church1 in all the ages thereof2 so that he never left them without the means of grace1 which1 how various soever they have been as to the matter of them1 have yet tended to answer the same end1 namely1 leading the church into the knowledge of ,christ4 #b4 ,we may farther infer the necessity of external and visible worship1 which the church was never wholly destitute of1 for then it would have ceased to have been a church2 and also the necessity of divine revelation1 as to what respects the way of salvation by ,christ2 and therefore we must not conclude1 that the church was1 at any time1 without some beams of gospel-light shining into it1 or that they were left1 as the ,heathen are1 to seek the ,lord1 if haply they might feel after him1 as the apostle speaks1 ,acts xvii4 #bg4 or that1 before the gospel-dispensation commenced1 salvation was to be obtained1 by adhering to the light and dictates of nature1 which discovers nothing of the way of salvation by ,jesus ,christ1 or of that remission of sin1 which is only to be obtained through him4 #c4 ,christ's having been revealed to1 and consequently known by the ,old ,testament church1 as the promised ,messiah1 may give some light to our understanding what we often read in the ,new ,testament concerning persons believing in him1 upon his working of miracles1 or using some other methods to convince them that he was the ,messiah1 when1 at the same time1 we do not read of any particular discovery made to them relating to the glory of his ,person1 and offices1 and the design of his coming into the world1 which was necessary to their believing him1 in a saving way1 to be the ,messiah4 ,thus when he converted the woman of ,samaria1 by revealing himself to be that ,prophet1 whom the church expected1 when he told her some of the secret actions of her life1 she immediately believed in him1 ,john iv4 #ah1 #ai1 #bi4 and many of her fellow-citizens believed on him1 upon the report that she gave them hereof1 ver4 #ci4 and1 when he opened the eyes of the man that was born blind1 he only asked him this question1 ,dost thou believe on the ,son of ,god8 and then discovers that he was the ,person2 and it immediately follows1 that he believed and worshipped him1 ,john ix4 #ce1 #cg1 #ch4 ,and there were many other instances of the like nature in the ,new ,testament1 in which persons believed in ,christ1 before he gave them a particular account of his design in coming into the world1 barely upon his working miracles1 which gave them a conviction that he was the ,messiah2 whereas faith supposes not only a conviction that ,christ is the ,messiah1 but a knowledge of his ,person1 and the offices he was to execute as such4 ,this may very easily be accounted for1 by supposing that the ,jews had been before instructed in this matter1 and therefore they wanted no new discoveries hereof2 accordingly they believed in him1 and worshipped him1 as being induced hereunto1 by those intimations that were given to them1 under the ,old-,testament dispensation1 that the ,messiah1 whenever he appeared1 would be the ,object of faith and worship4 #d4 ,since the gospel is more clearly preached under this present dispensation1 than it was before2 this tends to aggravate the sin of those who despise ,christ1 as revealed therein1 as our ,saviour says1 ,this is the condemnation that light is come into the world1 and men loved darkness rather than light1 because their deeds are evil1 chap4 iii4 #ai4 ,before our ,saviour's incarnation1 the ,old ,testament-church might be said to reject the covenant of promise1 or not regard the gospel contained therein2 but1 under the ,new ,testament-dispensation1 sinners reject the covenant of grace1 as confirmed1 ratified1 and sealed1 by the blood of ,christ2 and1 as the apostle says1 ,count the blood of the covenant wherewith he was sanctified1 an unholy thing1 and therefore are thought worthy of much sorer punishment1 ,heb4 x4 #bi4 ,footnote #ajc3 ,see ,quest4 xcii4 ,footnote #ajd3 ,vid4 ,spencer4 de leg4 ,hebr4 and ejusd4 ,dissert4 de ,urim ,thummim2 ,marshami ,can4 ,chron4 ,footnote #aje3 ,vid4 ,witsii ,egyptiaca4 ,footnote #ajf3 ,prcepta observanti4 ,footnote #ajg3 4 ,footnote #ajh3 ,see ,psal4 lxii4 the title1 compared with the subject-matter of the ,psalm1 which speaks of ,christ in the person of ,solomon4 ,footnote #aji3 ,see ,vol4 ,i4 pages #ec-ef4 ,footnote #aaj3 ,the first1 he and his followers call1 ,oeconomia promissionis1 or1 ante-legalis2 the second1 ,oeconomia legalis2 the third1 ,oeconomia evangelica4 ,footnote #aaa3 ,minus plena1 or minus vera4 ,footnote #aab3 ,for the proof of this1 they often refer to that scripture in ,rom4 iii4 #be4 in which it is said1 ,whom ,god hath set forth to be a propitiation1 to declare his righteousness1 for the remission of sins that are past1 through1 or after1 the forbearance1 of ,god1 which they suppose to contain an intimation of the privilege which the gospel-church enjoyed1 namely1 remission of sins2 whereas1 under the legal dispensation1 there was nothing else apprehended by them1 but the forbearance of ,god3 so that the ,old ,testament-church had 2 the ,new ,testament church1 2 and they all suppose1 that they looked upon ,christ as ,fide-jussor1 and not ,expromissor1 which are terms used in the civil law2 the former of which signifies a person's undertaking to be a surety1 and1 at the same time1 leaving the creditor at his liberty to exact the debt1 either of him1 or the debtor himself2 whereas1 ,expromissor1 signifies1 a person's undertaking to be a surety1 in so full and large a sense1 as that1 by virtue hereof1 the debtor is discharged4 ,therefore1 since they did not1 so clearly1 know that ,god would discharge them1 by virtue of ,christ's undertaking to be a ,surety1 but concluded that he might exact the debt1 either of him1 or them2 this was the foundation of that terror and bondage1 which they were perpetually subject to4 ,quest4 ,,xxxvi41 ,,xxxvii4 ,,quest4 ,,xxxvi4 ,who is the ,mediator of the ,covenant of ,grace8 ,,answ4 ,the only mediator of the covenant of grace is the ,lord ,jesus ,christ1 who being the eternal ,son of ,god1 of one substance and equal with the ,father1 in the fulness of time became man1 and so was and continues to be ,god and ,man1 in two entire distinct natures1 and one ,person for ever4 ,,quest4 ,,xxxvii4 ,how did ,christ1 being ,god1 become ,man8 ,,answ4 ,christ1 the ,son of ,god1 became ,man by taking to himself a true body1 and a reasonable soul1 being conceived by the power of the ,holy ,ghost1 in the womb of the ,virgin ,mary1 of her substance1 and born of her1 yet without sin4 ,next to the covenant of grace1 and its various administrations1 we have1 in some following answers1 an account of the ,mediator thereof1 who is set forth in the glory of his ,person2 the offices that he executes1 and the estate in which he either was1 or is1 together with those accessions of glory1 with which he shall perform the last part of his work in the close of time4 ,the first thing to be considered1 is the constitution of his ,person1 as ,god-man1 ,mediator2 and here1 ,i4 ,he is set forth as the only ,mediator of the covenant of grace4 ,how we are to understand his being ,mediator1 has been already considered#aac1 and it was observed1 that he did not make peace1 by intreating1 that ,god would remit the debt1 without giving that satisfaction1 which was necessary to be made1 for the securing the glory of the divine justice4 ,herein we militate against the ,socinians1 who suppose him to be styled a ,mediator1 only because he made known unto the world those new laws contained in the gospel1 which we are obliged to obey1 as a condition of ,god's being reconciled to us2 and giving us a pattern of obedience in his conversation2 and1 in the close thereof1 confirming his doctrine by his death2 and then interceding with ,god1 that1 on these terms1 he would accept of us1 without any regard to the glory of his justice1 which he is no farther concerned about1 than by prevailing that it would desist from the demands which it might have made1 and so pardon sin without satisfaction2 ,but this is directly contrary to the whole tenor of scripture1 which represents him as giving his life a ransom for many1 ,matt4 xx4 #bh4 upon which account it is said he made peace through the blood of his cross1 ,col4 i4 #bj4 and that ,god brought him again from the dead through the blood of the everlasting covenant1 as the ,god of peace1 ,heb4 xiii4 #bj4 and1 at the same time1 appeared to be a ,god of infinite holiness and justice1 and ,christ a ,mediator of satisfaction3 ,but this will be farther considered1 when we speak concerning his ,priestly office#aad4 ,that which we shall1 at present1 observe is1 that he is styled the only ,mediator3 ,thus it is said1 ,there is one ,mediator between ,god and men1 ,the man ,christ ,jesus1 #a ,tim4 ii4 #e4 ,in this we oppose the ,papists1 who greatly derogate from the glory of ,christ by pretending that the angels1 and glorified saints1 are mediators of intercession1 and that they not only offer up supplications to ,god in the behalf of men here on earth1 but with them they present their own merits1 as though ,christ's redemption and intercession had not been sufficient without them2 and accordingly a great part of their worship consists in desiring that these good offices may be performed by them1 on their behalf1 which ,i cannot but conclude to be a breach of the first1 or1 at least1 let them put never so fair colours upon it1 of the second commandment2 which will be farther considered in its proper place4 ,the scriptures they bring1 in defence of this practice1 are nothing to their purpose4 ,for whenever an angel is said to intercede for men1 as it is expressed1 ,the angel of the ,lord answered and said1 ,o ,lord of hosts1 how long wilt thou not have mercy on ,jerusalem1 and on the cities of ,judah8 ,zech4 i4 #ab4 or to be the object of their prayers1 or supplications1 as ,jacob says1 ,the ,angel which redeemed me from all evil1 bless the lads1 ,gen4 xlviii4 #af4 no other person is intended hereby but ,christ the angel of the covenant4 ,another scripture1 which they bring to the same purpose1 is that1 in which ,moses says1 ,remember ,abraham1 ,isaac1 and ,israel1 thy servants1 ,exod4 xxxii4 #ac4 which they miserably pervert2 for ,moses does not desire that ,god would hear the prayers that these saints made to him in the behalf of his church2 but that he would remember the covenant that he made with them1 and so accomplish the promises thereof1 by bestowing the blessings that his people then stood in need of4 ,and there are two other scriptures that are often cited by the ,papists1 to this purpose1 which1 they think1 can hardly be taken in any other sense2 one is in ,rev4 v4 #h4 where it is said1 that the four beasts1 and four and twenty elders fell down before the ,lamb1 having every one of them harps1 and golden vials full of odours1 which are the prayers of saints2 and the other is in chap4 viii4 #c4 ,and another angel came and stood at the altar1 having a golden censer2 and there was given unto him much incense1 that he should offer it with the prayers of all saints1 upon the golden altar1 which was before the throne4 ,it must be allowed1 that there are many passages1 in this book1 which are hard to be understood2 but there are none contrary to the analogy of faith1 or derogatory to the glory of ,christ1 as the sense they give of these scriptures is2 and therefore we must enquire1 whether they may not be understood otherwise by us8 ,it is said1 indeed1 the four beasts1 and four and twenty elders1 had golden vials full of odours1 which are the prayers of saints2 but it is not fully determined whether1 by these beasts and elders1 are intended the inhabitants of heaven1 or men on earth4 ,if it is only an emblematical representation of those prayers that are directed to ,god from the church in this world1 it is nothing to their purpose4 ,but we will suppose that1 by these beasts and elders1 here spoken of1 who fell down before the ,lamb1 are meant the inhabitants of heaven3 nevertheless1 we are not to understand1 that they are represented as praying for the saints here on earth2 for the golden vials full of odours1 are only an emblem of the prayers that are put up by the saints here on earth1 which ,god accepts of1 or smells a sweet savour in1 as perfumed with odours of ,christ's righteousness4 ,this may be illustrated by those political emblems1 that are used in public solemnities2 such as the coronation of kings1 in which the regalia are carried by the prime ministers of state1 not to signify that they have any branch of kingly dignity belonging to them3 but the whole ceremony is expressive of his honours and prerogatives1 who is the principal subject thereof2 so when the heavenly inhabitants are represented1 in this vision1 in such a way1 as they are here described1 it only signifies1 that the prayers1 which are put up by ,god's people here on earth1 through the mediation of ,christ1 are graciously heard and answered by him4 ,as for the other scripture1 in which it is said1 ,another angel stood at the altar1 and there was given him much incense1 that he should offer it1 with the prayers of all saints1 that is generally understood1 by those who do not give into this absurd opinion of the ,papists1 as spoken of our ,saviour1 and then it makes nothing to their purpose1 but rather militates against it4 ,but if it be objected1 to this sense of the text1 that our ,saviour cannot properly be called another angel1 and therefore it must be meant of one of the created angels2 the sense but now given of the foregoing scripture may be accommodated to it1 and so the meaning is1 this angel1 or one of the angels1 stood at the altar before the ,lamb1 and1 in an emblematical way1 is set forth1 as having incense put into his hand1 which he presents to him2 not as offering it up for himself1 but as signifying that it was for the sake of ,christ's merits1 that the prayers of his people1 here on earth1 ascended with acceptance in the sight of ,god4 ,and it is as though he should say to ,christ1 8,the incense is thine1 thou hast a right to the glory thereof2 and therefore let all know1 that this is the only foundation of the church's hope1 that their wants shall be supplied by thee40 ,so that this does not give the least countenance to the ,popish doctrine1 of there being other mediators between ,god and man besides our ,lord ,jesus ,christ4 ,some of the ,papists1 indeed1 are sensible that this opinion tends to detract from the glory of our great ,mediator1 and therefore they chuse rather to assert1 that the saints and angels are mediators between ,christ and men1 so that we are through their means1 to have access to him1 and by him1 to the ,father3 but1 since ,christ not only condescended to take our nature upon him1 and therein to procure redemption for us2 but invited his people to come to him2 and since it is said1 through him we have an access unto the ,father1 ,eph4 ii4 #ah4 and no mention is made of any1 by whom we have access to ,christ2 and our access to ,god is founded only in his blood1 we have nothing else to do1 but1 by faith1 in what he has done and suffered to draw nigh to ,god1 as to a ,father1 reconciled to this great and only ,mediator4 ,,ii4 ,this ,mediator is described1 as to his ,person1 as ,god incarnate1 or1 as it is expressed1 the eternal ,son of ,god1 of one substance1 and equal with the ,father1 who became ,man1 and that1 in the most proper sense1 by assuming to himself a true body1 and a reasonable soul1 which are the two constituent parts of man4 ,here we are to consider1 #a4 ,the ,person assuming the human nature4 ,he is styled the eternal ,son of ,god1 of one substance with the ,father1 and1 with respect to his personality1 equal with him4#aae ,this is the same mode of speaking that was used by the ,nicene fathers1 in defence of our ,saviour's divinity against the ,arians1 which we have largely insisted on1 in our defence of the doctrine of the ever-blessed ,trinity1#aaf and having also explained what we mean by ,christ's ,sonship1 as referring to his ,person and character1 as ,mediator1#aag we shall add no more on that subject at present1 but take it for granted1 that our ,saviour is1 in the most proper sense1 a divine ,person1 and shall consider him as assuming the human nature2 accordingly we may observe1 7#a47 ,that it was the second ,person in the ,godhead who was incarnate1 and not the ,father1 nor the ,holy ,ghost4 ,this we affirm against the ,sabellians1 who deny the distinct ,personality of the ,father1 ,son1 and ,spirit2 and assert that the ,father1 or the ,holy ,ghost1 might as truly be said to have been incarnate1 as the ,son1 since their ,personality1 according to them1 is not so distinct1 as that what is done by one divine ,person1 might not be said to have been done by another4#aah 7#b47 ,it follows1 from hence1 that the divine nature1 which belongs in common to the ,father1 ,son1 and ,spirit1 cannot be properly said to have been incarnate4 ,it is true1 we read1 that ,god was manifest in the flesh1 #a ,tim4 iii4 #af4 and elsewhere1 that in him1 namely1 in the human nature1 dwelleth all the fulness of the ,godhead1 ,col4 ii4 #i4 from whence some take occasion to conclude1 that the human nature was united to the ,godhead1 or that the ,godhead of ,christ was said to be incarnate3 but if this be asserted1 it must be with caution and a distinction4 ,i cannot therefore suppose1 that the ,godhead absolutely considered1 but as including in it the idea of its subsisting in the ,person of the ,son1 was incarnate2 which is very well expressed1 when we say that the human nature was united to the second ,person in the ,godhead1 rather than to the ,godhead itself4 7#c47 ,christ being farther considered1 as the eternal ,son of ,god2 it follows from hence1 that he existed before his incarnation1 which has been largely insisted on1 under a foregoing answer1 in defence of ,christ's proper deity4 ,in this we oppose not only the ,socinians1 who deny that he existed before he was conceived in the womb of the blessed ,virgin2 but also the ,arians1 especially those of them who take occasion to explain1 without disguise1 or ambiguity of words1 what they mean when they speak of him1 as being before time1 which comes infinitely short of what is intended by his being styled ,god's eternal ,son1 and so existing with him before time4 ,thus we have an account of the ,person assuming the human nature4 #b4 ,we are now to consider the nature assumed1 or united to the divine ,person1 which was an human nature1 consisting of a true body1 and a reasonable soul2 so that as ,christ is1 in one nature1 ,god equal with the ,father1 in the other he is ,man1 made1 in all the essential properties of the human nature1 like unto us4 ,here we may consider1 7#a47 ,that1 since this is a matter of pure revelation1 we have sufficient ground1 from scripture1 to assert1 that our ,saviour is both ,god and ,man4 ,many of the scriptures1 that have been before referred to1 to prove his deity1 expressly attribute to him an human1 as well as a divine nature1 and speak of the same ,person as both ,god and ,man2 as when ,god styles him1 ,the ,man that is my ,fellow1 ,zech4 xiii4 #g4 or1 when he1 who is ,jehovah1 our righteousness1 is also described as a branch raised unto ,david1 ,jer4 xxiii4 #e1 #f4 that is1 of the seed of ,david2 or1 as the apostle says1 he1 who is over all1 ,god blessed for ever1 was of the fathers concerning the flesh1 or his human nature1 ,rom4 ix4 #ae4 ,moreover1 when we read of the same ,person1 as styled1 ,the mighty ,god1 and yet a ,child born unto us1 a ,son given1 ,isa4 ix4 #f4 or of the same ,person's being called ,emmanuel1 ,god with us1 and yet born of a ,virgin1 ,isa4 vii4 #ad4 compared with ,matt4 i4 #bc4 or1 when we read of the ,word's being made flesh1 and dwelling among us3 and elsewhere1 being called the ,son of ,god1 ,jesus ,christ our ,lord1 and yet made of the seed of ,david1 according to the flesh1 ,rom4 i4 #c4 or1 ,god manifest in the flesh1 #a ,tim4 iii4 #af4 ,these1 and many other scriptures1 as plainly prove him to be man1 as they do that he is ,god4#aai ,and1 indeed1 the arguments to prove his humanity1 taken from thence1 are not so much contested1 as those that respect his proper deity2 and therefore1 if these scriptures prove him to be ,god1 they contain as strong and conclusive arguments to prove him to be ,man1 so that the bare mention of them is sufficient1 especially when we consider1 as it cannot be denied1 that all these scriptures speak of the same ,person2 therefore1 7#b47 ,when ,christ is said to be both ,god and ,man1 it does not imply that there are two ,persons in the ,mediator2 and accordingly it is said1 in the answer we are explaining1 that though these natures are distinct1 yet the ,person who has them1 is but one4 ,this is to be maintained against those who entertain favourable thoughts of that ancient heresy1 first broached by ,nestorius1#abj whose method of reasoning cannot be reconciled with the sense of those scriptures1 which plainly speak of the same ,person1 as both ,god and ,man1 and attribute the same actions to him in different respects1 which is inconsistent with asserting1 that the ,mediator is both a divine and a human ,person2 and it cannot be denied but that it is a contradiction in terms1 to say1 that two ,persons can be so united1 as to become one4 ,however1 it must be acknowledged1 that this is one of the incomprehensible mysteries of our religion2 and when divines have attempted to explain some things relating to it1 they have only given farther conviction1 that there are some doctrines contained in scripture1 which we are bound to believe1 but are at a loss to determine how they are what they are asserted to be4 ,if it be objected1 that we cannot conceive of an human nature1 such an one as our ,saviour's is that has not its own ,personality1 since there is no parallel instance hereof1 in any other men1 which ,i take to be the principal thing that gave occasion to the asserting1 that he had a human ,person1 as well as a divine2 ,the answer that ,i would give to this objection1 is1 that though1 it is true1 every man has a distinct subsistence of his own1 without being united to any other person1 yet we have no ground to conclude1 that the human nature of ,christ1 even in its first formation1 had any subsistence separate from the divine nature4 ,had it been first formed1 and then united to the divine nature1 it would have had a proper subsistence of its own2 but1 since it was not1 its ,personality1 considered as united to the second ,person in the ,godhead1 is contained therein1 though its properties are infinitely distinct from it4 #c4 ,these two natures are distinct2 united but not confounded4 ,this is asserted1 in opposition to an old exploded heresy1 which was maintained by some1 who1 to avoid the error of ,nestorius1 and his followers1 went into the other extreme1#aba and asserted1 that the divine and human nature of ,christ were confounded1 or blended together1 after the similitude of things that are mixed together in a natural or artificial way1 whereby the composition is of a different nature from the parts of which it is compounded1 by which means they debase his ,godhead1 and advance his manhood2 or rather1 instead of supposing him to be both ,god and man1 they do1 in effect1 say1 he is neither ,god nor man4 ,the main foundation1 as ,i apprehend1 of this absurd and blasphemous notion1 was1 that they could not conceive how he could have a divine and human understanding and will1 without asserting1 with ,nestorius1 that there were two persons in the ,mediator1 whereby they split against one rock1 while endeavouring to avoid another4 ,and to fence against both extremes1 the fathers1 in the council of ,chalcedon1 explained the doctrine in words to this purpose3 ,that the two natures of ,christ were indivisibly and inseparably united1 without supposing that one was changed into the other1 or confounded with it4 ,therefore we must consider1 that though these two natures are united1 yet each of them retains its respective properties1 as much as the soul and body of man do1 though united together1 which is the best similitude by which this can be illustrated1 though ,i do not suppose that1 in all respects1 it answers it4 ,thus1 in one nature1 ,christ had all the fulness of the ,godhead1 and in nothing common with us2 nothing finite1 derived1 or dependent1 or any other way defective4 ,in his other nature1 he was made in all things like unto us1 sin only excepted3 in this nature1 he was born in time1 and did not exist from all eternity1 and increased in knowledge1 and other endowments1 proper thereunto4 ,in one nature1 he had a comprehensive knowledge of all things2 in the other1 he knew nothing but by communication1 or derivation1 and with those other limitations that finite wisdom is subject to4 ,in one nature he had an infinite sovereign will2 in the other1 he had such a will as the creature has1 which though it was not opposite to his divine will1 yet its conformity thereunto was of the same kind with that which is in perfect creatures2 so that though we do not say that his human will was the same with his divine1 as to the essential properties thereof2 yet it may be said to be the same1 in a moral sense1 as conformed thereunto1 in like manner1 as the will of man is said to be subjected to the will of ,god4 ,had this been duly considered1 persons would not have been so ready to give into an error so dangerous and blasphemous1 as that which we are opposing4 ,and we have sufficient ground1 from scripture1 to distinguish between his divine and human understanding and will1 inasmuch as it is said1 in one place1 speaking of his divine understanding1 ,lord1 thou knowest all things1 ,john xxi4 #ag4 and of his human1 ,of that day and hour knoweth no man2 no1 not the ,son1 ,mark xiii4 #cb4 and so of his will1 it is sometimes represented as truly divine1 in the same sense as the ,father's1 as when it is said1 ,as the ,father raiseth up the dead1 and quickeneth them1 even so the ,son quickeneth whom he will1 ,john v4 #ba4 and elsewhere1 ,if we ask any thing according to his will he heareth us1 #a ,john v4 #ad4 and1 ,him that cometh to me1 ,i will in no wise cast out1 ,john vi4 #cg4 ,and1 in other places1 he is represented as having an human will1 essentially distinct from the will of ,god2 as when he says1 ,not my will1 but thine1 be done1 ,luke xxii4 #db4 #d4 ,the nature that was assumed by the ,son of ,god1 is farther described1 as truly and properly human4 ,it was not an angelic nature2 as the apostle says1 ,he took not on him the nature of angels1 inasmuch as he did not design to redeem the angels that fell1 but he took on him the nature of the seed of ,abraham1 ,heb4 ii4 #af4 ,and1 this nature is farther described1 as consisting of a true body1 and a reasonable soul4 7#a47 ,christ is described as having a true body4 ,this is maintained against those who1 in an early age of the church1#abb denied that he had a real human nature4 ,these1 it is true1 do not deny his deity2 but they suppose1 that it was impossible for ,god to be united to human flesh1 and therefore that he appeared only in the likeness thereof2 as some heathen writers represent their gods1 as appearing in human forms1 that they might converse with men4 ,thus they suppose1 that the ,godhead of ,christ appeared in an human form1 without a real human nature1 in which sense they understand that scripture1 ,he took upon him the form of a servant1 and was made in the likeness of men1 ,phil4 ii4 #g4 as though1 in that place1 the similitude of a man were opposed to real humanity2 or1 at least1 they suppose1 that he had no other human nature when he dwelt on earth1 than what he had1 when he appeared to the church1 under the ,old ,testament-dispensation1 viz4 to ,abraham1 ,moses1 ,joshua1 and several others1 in which they conclude1 that there was only the likeness of a human body1 or an aerial one1 which1 according to some common modes of speaking1 is called a spirit4 ,to give countenance to this1 they bring some other scriptures1 as when it is said1 after his resurrection1 that he appeared in another form to two disciples1 as they walked into the country1 ,mark xvi4 #ab4 so when he appeared to ,mary1 it was in such a form1 as that she knew not that it was ,jesus1 but supposed him to be the gardener1 ,john xx4 #ad1 #ae4 and especially when it is said1 in another scripture1 ,luke xxiv4 #ba4 when his two disciples at ,emmaus knew him1 he vanished out of their sight2#abc which they understand of his vanishing1 in the same sense1 as1 according to the popular way of speaking1 a spectrum is said to do4 ,but this opinion is so absurd1 as well as contrary to scripture1 that it only shews how far the wild and extravagant fancies of men may run1 who are so hardy1 as to set aside plain scriptures1 and take up with some few passages thereof1 without considering their scope and design1 or their harmony with other scriptures4 ,and1 indeed1 there is scarce any thing said concerning him in the ,new ,testament1 but what confutes it2 where we have an account of him1 as being born1 passing through all the ages of life1 conversing familiarly with his people1 eating and drinking with them1 and1 at last1 dying on the cross1 which put this matter out of all manner of dispute2 as also when he distinguishes himself from a spirit1 when the disciples were terrified upon his standing unexpectedly in the midst of them1 supposing that he had been a spirit1 he satisfies them that they were mistaken1 by saying1 ,behold my hands and my feet1 that it is ,i myself3 handle me1 and see2 for a spirit hath not flesh and bones1 as ye see me have1 ,luke xxiv4 #bi4 ,as for those scriptures in the ,old ,testament1 which speak of his appearing in a human form1 assumed for that purpose2 whether there was1 in every one of those instances1 a real human body that appeared1 though1 in some of them1 it is beyond dispute that there was1 ,i will not pretend to determine2 yet it must be considered1 that this is never styled his incarnation1 or becoming man1 but it was only an emblem1 or prelibation thereof2 and when it is said1 in the scripture before mentioned1 that he was made in the likeness of men1 it does not from hence follow1 that he was not1 after his incarnation1 a real man1 for the likeness of man is oftentimes so understood in scripture2 as when it is said1 on occasion of the birth of ,seth1 that ,adam begat a son in his own likeness1 ,gen4 v4 #c4 ,and as to that other scripture1 in which ,christ is said to appear in different forms1 it is not to be supposed that there was a change in his human nature1 but only a change in his countenance1 or external mein2 or he appeared with other kind of garments1 which rendered him not immediately known by them4 ,and when1 in the other scripture1 it is said1 he vanished out of their sight1 nothing is intended thereby1 but an instantaneous withdrawing of himself from them1 which1 it may be might contain something miraculous4 7#b47 ,christ is farther described1 as having taken to himself a reasonable soul1 to which his body was united4 ,this is maintained against the ,arians1 who deny that he had an human soul1 concluding that the divine nature1 such an one as they will allow him to have1 was1 as it were1 a soul to his body2 which is founded partly on their misunderstanding the sense of those scriptures1 in which it is said1 ,the ,word was made flesh1 ,john i4 #ad4 and ,god was manifest in the flesh1 #a ,tim4 iii4 #af4 and1 ,forasmuch as the children are partakers of flesh and blood1 he also himself likewise took part of the same1 ,heb4 ii4 #ad4 and1 ,of whom1 as concerning the flesh1 ,christ came1 c4 ,rom4 ix4 #e4 ,but the principal argument1 by which this opinion is supported1 is1 because they suppose1 that1 if he had an human soul1 distinct from his divine nature1 he must have had two understandings and wills1 to wit1 a divine and an human1 and then it would have been possible for him to have had contrary ideas in his mind1 and determinations in his will1 as man1 to what he had as ,god1 which would infer a sort of confusion of thought1 and irregularity of actions3 but to this it may be answered1 #ast1 ,as to the former1 relating to his assuming flesh1 it is a very common thing1 in scripture1 by a synecdoche1 of the part for the whole1 for flesh to signify the whole man1 consisting of soul and body1 of which we have many instances in scripture2 as when it is said1 ,all flesh had corrupted his way1 ,gen4 vi4 #ab4 that is1 all men had corrupted their way2 and the prophet speaking concerning the vanity of man1 as mortal1 says1 ,all flesh is grass1 ,isa4 xl4 #f4 #b;dly1 ,as to the other branch of their argument2 we allow that ,christ1 as ,man1 had a distinct understanding and will1 from what he had as ,god1 and that his human understanding was not equally perfect with his divine1 neither had his human will the sovereignty and glory of his divine will4 ,and1 if it should be also allowed1 that if his human understanding and will had not always been under the influence and direction of his divine1 he might have had contrary ideas1 and determinations1 as man1 to what he had as ,god2 yet we cannot allow that the divine nature would so far suspend its direction and influence1 as that his human understanding should have contradictory ideas to his divine1 so that this inconvenience should ensue1 which would occasion a confusion and disorder in his actions1 or methods of human conduct4 ,it was no disparagement to him1 nor hindrance to his work1 to suppose that his human soul was subject to some natural imperfections1 which were inconsistent with the infinite perfection of his deity2 however1 it is sufficient to assert1 that1 as ,man1 he knew every thing1 which he was obliged to perform1 in a way of obedience1 and consented to1 and delighted in every thing that was agreeable to his divine will1 which would render his obedience compleat2 though we suppose1 that the nature1 in which he performed it1 was less perfect than that to which it was united2 therefore this method of reasoning is not conclusive1 and we must suppose1 that he had a human soul1 distinct from his divine nature4 ,this is evident1 because he could not perform obedience in the divine nature1 his human soul being the only subject thereof1 and it is proper to the deity to be dispassionate2 therefore those sinless passions which he was subject to1 were seated in his soul1 as united to the body2 and that he had such passions1 is very plain from scripture2 for he says1 ,my soul is exceeding sorrowful1 even unto death1 ,matt4 xxvi4 #ch4 ,and there are various other passions besides sorrow1 which he was subject to1 which1 though free from sin1 were altogether inconsistent with the infinite perfection of the divine nature4 #i4 ,this human nature is said to have been conceived by the power of the ,holy ,ghost1 in the womb of the ,virgin ,mary1 and born of her1 yet without sin4 ,here we may observe1 7#a47 ,that there was something in the formation of ,christ's human nature1 in which he resembled the rest of mankind1 in that he was not produced1 and brought into a state of manhood in an instant1 or created out of the dust of the ground1 as ,adam was1 but was born1 or as the apostle expresses it1 made of a woman1 ,gal4 iv4 #d4 to denote his being formed out of her substance2 and accordingly he began his state of humiliation in infancy1 that he might1 in all respects1 be made like unto those whom he came to redeem4 ,herein the promise made to our first parents1 relating to his being the seed of the woman1 ,gen4 iii4 #ae4 was not only fulfilled2 but another express prediction1 by the prophet ,isaiah1 who says1 ,unto us a ,child is born1 ,isa4 ix4 #f4 7#b47 ,there was something peculiar and extraordinary in his formation1 as he was an extraordinary ,person1 and to be engaged in a work peculiar to himself2 so he is said to have been born of a ,virgin1 not because1 as some suppose1 that that is a state of greater sanctity1 than any other condition of life1 but1 as was before observed#abd1 that he might be exempted from the guilt of ,adam's first sin1 which he would have been liable to1 though sanctified from the womb1 had his human nature been formed in an ordinary way4 ,it was certainly necessary that his human nature1 which was1 in its first formation1 united to his divine ,person1 should be perfectly sinless2 since it would have been a reproach cast on the ,son of ,god1 to have it said concerning him1 that he was1 in the nature which he assumed1 estranged to1 and separate from ,god1 as all mankind are1 who are born in an ordinary way4 ,and this was also necessary for his accomplishing the work of our redemption1 since as the apostle says1 ,such an ,high ,priest became us1 who is holy1 harmless1 undefiled1 and separate from sinners1 ,heb4 vii4 #bf4 ,and1 in order to his being born of a ,virgin1 there was an extraordinary instance of the power of ,god2 and therefore it is said1 ,the ,holy ,ghost shall come upon thee1 and the power of the ,highest shall overshadow thee1 ,luke i4 #ce4 ,his being born of a ,virgin1 was an accomplishment of that prediction which we read of in ,isa4 vii4 #ad4 ,the ,lord himself shall give you a sign2 ,behold1 a ,virgin shall conceive1 and bear a ,son1 and shall call his name ,immanuel4 ,this text being so convincing a proof of ,christianity1 and1 as such1 referred to in the ,new ,testament1 ,matt4 i4 #bb1 #bc4 the ,jews1 and many of the modern ,deists1 have endeavoured to weaken the force thereof1 which renders it necessary for us to illustrate and explain it1 agreeably to the scope and design of the prophecy1 contained in the context2 which we shall endeavour to do1 in the following ,paraphrase4 ,says ,god to the prophet1 8,go to ,ahaz1 and bid him not be faint-hearted1 by reason of the threatened invasion by the confederate kings of ,israel and ,syria2 but let him ask a sign for the confirmation of his faith1 that ,i may hereby assure him1 that they shall not be able to do him any hurt3 but ,i know1 before-hand1 his unbelief1 and the sullenness of his temper1 that he will refuse to ask a sign2 therefore1 when thou goest to meet him1 take thy young son ,shear-jashub in thine hand1 or in thine arms1 from whom thou mayest take occasion to deliver part of the message which ,i send thee with to him2 tell him1 that though he refuse to ask a sign1 nevertheless#abe1 the ,lord shall give thee a sign1 to his people1 whom thou shalt command to hear this message1 as well as ,ahaz1 they being equally concerned herein2 therefore let them know1 that1 though their obstinate and wicked king calls a compliance with my command a tempting me1 and therefore will not ask a sign1 ,i will not give him any other sign1 than what the whole house of ,israel shall behold1 in future ages1 which1 though it cannot be properly called a prognostic sign1 yet it will be1 when it comes to pass1 a rememorative sign#abf1 and that shall be a glorious one2 for1 ,behold a ,virgin#abg shall conceive1 and bear a ,son1 and thou shalt call his name ,immanuel4 ,when this wonderful thing happens1 a thing new and unheard of1 which shall be created in the earth1 that a woman should compass a man1 as it is said elsewhere1 ,jer4 xxxi4 #bb4 then the house of ,david shall understand the reason why ,i have not suffered these two kings to destroy ,judah1 so that it should be broken1 that it be not a people1 as ,ephraim shall1 within threescore and five years1 ver4 #h4 for then the ,messiah could not come of the house of ,david2 and what he shall do for them1 when he comes1 is the ground and reason of all the temporal deliverances that ,i work for them1 and particularly of this from the intended invasion of these two confederate kings4 ,tell them1 moreover1 that as this shall be a rememorative sign1 so ,i will give them to understand1 at present1 that they shall be delivered in a little time2 for before this ,child1 which thou hast here brought with thee1 shall know to refuse the evil1 and chuse the good1 or shall know the difference between moral good and evil1 that is1 in two or three years time1 ,the land that thou abhorrest shall be forsaken of both her kings2 or those two kings1 which thou dreadest1 shall be driven1 by the king of ,assyria1 out of their own land4 ,and inasmuch as my people may be afraid1 that1 before these two years are expired1 they shall be brought into such straights1 through famine1 or scarcity of provisions1 which generally attend sieges1 that they shall want the necessaries of life2 let them know that this child1 meaning ,shear-jashub1 shall not want butter and honey1 that is1 the best and most proper food for it1 that he may know1 or rather1 until#abh he know to refuse the evil1 and chuse the good1 that is1 till these two kings1 ,rezin and ,pekah1 be utterly destroyed40 ,thus having considered our ,saviour's being born of a ,virgin1 there is one thing more that is to be observed under this head1 namely1 that he was of her substance1 which is particularly mentioned in this answer1 with a design to fence against an ancient heresy1 maintained by the ,gnostics in the second century1 and hath been defended by others1 in later ages1 who supposed1 that our ,saviour did not derive his human nature from the ,virgin ,mary1 but that it was formed in heaven1 and sent down from thence2 and that the ,virgin's womb is only to be considered as the first seat of its residence in this lower world1 which they found on those scriptures which speak of his coming down from heaven1 ,john iii4 #ac1 #ad4 which they understand concerning his human nature2 whereas1 nothing is intended thereby but the manifestative presence of his divine nature1 in which respect ,god is1 in other scriptures1 said to come down into this lower world1 ,gen4 xi4 #e1 #g4 ,and another scripture1 which they bring to the same purpose1 is that1 in which1 they suppose1 he denies his relation to his mother1 when he says1 ,who is my mother8 and who are my brethren8 ,whosoever shall do the will of my ,father1 which is in heaven1 the same is my brother1 and sister1 and mother1 ,mat4 xi4 #dh1 #ej4 in which he does not deny his natural relation to them1 but designs to shew1 that his regard to persons in the exercise of his public ministry1 was principally founded on their doing the will of his ,father4 ,and whereas they farther suppose1 that if his human nature had1 in any respect1 been derived from the substance of the ,virgin1 either she must be concluded immaculate1 as the ,papists do1 or else he must have been born a sinner2 this hath been already proved to be no just consequence1 inasmuch as the formation of his human nature1 though it were of the substance of the ,virgin1 was in an extraordinary and miraculous way1 whereby he was exempted from the guilt of original sin4 ,there is another opinion maintained by some of the school-men1 which1 though it be not generally received1 seems1 to me1 not altogether improbable1 namely1 that ,christ's human body1 though formed in the womb of the virgin1 and a part of her substance1 yet1 as to the manner of its formation1 it differed from that of all other human bodies1 inasmuch as the matter1 of which they consist1 receives its form in a gradual way1 and they cannot properly speaking be styled human bodies1 till organized and fitted to have their souls united to them2 whereas these suppose that the body of ,christ1 in its first formation1 was rendered fit to receive the soul1 which was1 in an instant united to it2 and both soul and body1 at the same time1 without having any separate subsistence1 were united to the divine nature4 ,this account of the formation of ,christ's human body1 though ,i think it most adapted to the union of his soul and body with the divine nature1 in the very instant of its formation1 and therefore cannot but conclude it a more probable conjecture than what is generally received1 yet ,i do not lay it down as a necessary article of faith2 nor would ,i1 from hence1 be supposed to deny that the body of ,christ grew in the womb like other human bodies1 after the soul is united to them2 nor would ,i set aside the account the scripture gives of the virgin's accomplishing the full number of days1 in which she should be delivered1 ,luke ii4 #f4 ,gal4 iv4 #d4 ,thus we have considered our ,saviour1 as having a true body and a reasonable soul1 and both united to the divine nature1 whereby he is denominated ,god incarnate1 in this answer4 #f4 ,our ,mediator is farther said to have been incarnate1 in the fulness of time2 and it is added1 he shall continue to be both ,god and man for ever4 7#a47 ,let us consider what is meant by ,christ's becoming man in the fulness of time4 ,the human nature could not be united to the divine from all eternity2 since it is inconsistent with its being a created nature1 that it should exist from eternity2 notwithstanding he might1 had it been so determined1 have1 assumed this nature in the beginning of time1 or immediately after the fall of man1 who then stood in need of a ,mediator2 but ,god1 in his sovereign and wise providence1 ordered it otherwise1 namely1 that there should be a considerable distance of time between the fall of man and ,christ's incarnation1 in order to his recovery1 which is called1 in scripture1 the fulness of time1 ,gal4 iv4 #d4 that is1 the time foretold by the prophets1 and particularly ,daniel1 ,dan4 ix4 #bd1 #be4 whose prediction had an additional circumstance of time annexed to it1 which gave occasion to the ,jews to expect his coming at the same time that he was incarnate4 ,that there was an universal expectation of the ,messiah at this time1 appears from the disposition of many among them to adhere to any one1 especially if he pretended himself to be a prophet1 or that he would make some change in their civil affairs2 and the ,jewish historian#abi tells us of many tumults and seditions that were in that age4 ,some of their ring-leaders he styles magicians2 and persons pretending to be prophets1 though1 indeed1 he does not expressly say that they assume the character of ,messiah1 yet he observes1 that the time in which this was done1 gave occasion hereunto#acj2 by which he means that it being at that time that the ,jews expected that the ,messiah1 their king1 should come1 they thought it a fit opportunity to make these efforts1 to shake off the ,roman yoke2 and they were so far from concealing the expectation they had thereof1 that it was well known by the heathen1 who were not without jealousies concerning them1 with respect to this matter2 so that some celebrated writers among them observe1 that it was generally received throughout the east1 according to some ancient predictions1 that1 at that time1 the ,jews should obtain the empire2#aca and there are several expressions1 in scripture1 which intimate as much3 thus ,gamaliel speaks of one ,theudas1 who boasted himself to be somebody1 by which1 it is probable1 he means the ,messiah1 to whom a number of men1 about four hundred1 joined themselves1 and were slain1 ,acts v4 #cf1 #cg4 which some think to be the same person that ,josephus mentions1 the name being the same2 though others are rather inclined to think that it was another pretender to this character1 from some critical remarks they make on the circumstance of time referred to by ,gamaliel1 being different from that which is mentioned by ,josephus4#acb ,however1 this does not affect our argument2 for it is plain1 from hence1 that1 about that time1 the ,jews were disposed to join themselves to any one who endeavoured to persuade them that he was the ,messiah4 ,and this farther appears1 from what our ,saviour says1 ,all that ever came before me1 are thieves and robbers1 ,john x4 #h4 by which1 doubtless1 he means1 several that pretended to be the ,messiah1 in that age1 before he came2 and it is said elsewhere1 ,luke xix4 #aa4 a little before our ,saviour's crucifixion1 that they1 that is1 the ,jews1 generally thought that the kingdom of ,god1 and consequently the ,messiah1 whom they expected1 should immediately appear2 and he also foretels1 that between this and the destruction of ,jerusalem1 that is1 before that age was at an end1 many false ,christs1 should arise1 and warns his followers not to adhere to them1 ,mat4 xxiv4 #bd-bf4 ,moreover1 had not the ,jews expected that the ,messiah would appear at that time1 they would never have sent in so formal a manner1 as they are said to have done1 to enquire1 ,whether ,john the ,baptist1 when he exercised his public ministry amongst them1 was he8 ,john i4 #ai-ba4 ,and1 when he had convinced them that he was not the ,messiah1 but that our ,saviour would soon appear publicly amongst them1 who had the only right to this character1 he found it no difficult matter to persuade them to believe it2 and accordingly ,jerusalem and all ,judea1 that is1 the people almost universally attended on his ministry1 and were baptized1 making a profession of this faith1 and of their expectation of1 and willingness to adhere to him2 and it was the report1 that the wise men1 who came from the east1 had received from the ,jews1 who were conversant with them1 that this was the time that the ,messiah should appear1 that brought them to ,jerusalem1 from their respective countries1 otherwise that preternatural meteor1 or star1 which they saw1 could not have given them a sufficient intimation concerning this matter1 so as to induce them to come and pay their homage to him2 and when they came1 and enquired of ,herod1 ,where is he that is born king of the ,jews8 how surprizing soever it might be to that proud tyrant1 to think that there was one born1 who1 as he supposed1 would stand in competition with him for the crown1 yet it was no unexpected thing to the ,sanhedrim1 whose opinion in this matter he demanded1 in an hypocritical manner2 therefore they say1 he was to be born in ,bethlehem1 according to the prediction of the prophet ,micah2 whereas1 if they had not known that this was the time in which he was to be born1 they would have replied1 that it was an unseasonable question1 and a vain thing1 to ask where a person was to be born1 whose birth was not expected in that age2 and they might easily have satisfied ,herod1 and removed the foundation of his jealousy and trouble1 and thereby have prevented that inhuman barbarity committed on the infants of ,bethlehem1 if they had told him that the time spoken of by the prophet ,daniel1 in which the ,messiah was to be born1 was not yet come3 but they knew otherwise2 and in this respect1 ,christ might be said to be born in the fulness of time4 ,that which we shall farther observe1 concerning it1 is1 #ast1 ,that it was at that time when ,god had sufficiently tried the faith of the ,old ,testament-church1 in waiting for his coming1 and thereby glorified his sovereignty1 who hath the times and seasons of his bestowing all blessings in his own power4 #b;dly1 ,it was at that time when the measure of the iniquity of the world was abundantly filled1 whereby his people might observe the deplorable state into which sin had brought mankind1 and the utter impossibility of our recovery without a ,mediator1 and that the light of nature could not discover any method by which the redemption and salvation of man might be brought about4 #c;dly1 ,it was at that time that the ,jewish church was at the lowest ebb1 and therefore the most seasonable time1 and they were laid under the highest obligations to adore and magnify him3 their political state was broken1 the sceptre departed from ,judah1 and they were brought under the ,roman yoke1 which sat very uneasy upon them2 neither could they ever expect to make that figure in the world as they once had done1 therefore now was the time for the ,messiah to come1 and erect his kingdom4 ,and1 besides this1 they were given up to a very great degree of judicial blindness and hardness1 and were disposed to make void the law of ,god by their traditions2 so that religion1 among them1 was at a very low ebb2 therefore it was the fittest time for ,god to display his grace1 in reviving his work1 and preventing his cause and interest from wholly sinking in the world4 ,this was the time in which the ,son of ,god became ,man4 7#b47 ,christ shall continue to be ,god and ,man for ever1 or the union of these two natures is indissoluble3 as to his divine nature1 he is necessarily eternal and unchangeable2 and the human nature shall continue for ever united to it1 as the result of the divine purpose1 in which ,god intends that some ends1 glorious to himself1 honourable to the ,mediator1 and advantageous to his people1 should be attained thereby4 ,for1 #ast1 ,if he had had a design to lay aside his human nature1 he would have done it when he finished his work of obedience and sufferings therein1 and thereby had so far answered the end of his incarnation1 that nothing more was necessary for the purchase of redemption3 but when he rose from the dead1 as a ,conqueror over death and hell1 and was declared to have accomplished the work he came into the world about1 it is certain he did not lay it aside1 but ascended visibly into heaven1 and shall come again1 in a visible manner1 in that same nature1 to judge the world at the last day4 #b;dly1 ,the eternity of ,christ's human nature appears from the eternity of his mediatorial kingdom1 of which more under a following answer1 when we come to speak concerning the glory of ,christ's kingly office4 ,it appears1 also1 from the eternity of his intercession1 which1 as the apostle expresses it1 ,he ever liveth to make1 ,heb4 vii4 #be4 for his people3 thus he does1 by appearing in the human nature in the presence of ,god1 in their behalf2 therefore he must for ever have an human nature4 #c;dly1 ,his saints shall abide for ever in heaven1 and1 as the apostle says1 ,shall ever be with the ,lord1 #a ,thess4 iv4 #ag4 and their happiness shall continue both as to soul and body2 and1 with respect to their bodies1 it is said1 they shall be fashioned like unto ,christ's glorious body1 ,phil4 iii4 #ba4 therefore his glorious body1 or his human nature1 shall continue for ever united to his divine ,person4 #dthly1 ,his retaining his human nature for ever1 seems necessary1 as it redounds to the glory of ,god3 it is an eternal monument of his love to mankind1 and an external means to draw forth their love to him1 who procured those mansions of glory1 which they shall for ever be possessed of1 by what he did and suffered for them therein4 ,footnote #aac3 ,see ,page #cgi4 ,vol4 ,i4 ,footnote #aad3 ,see ,quest4 xliv4 ,footnote #aae3 ,see ,vol4 ,i4 ,page #bdc4 ,footnote #aaf3 ,see ,quest4 ix1 x1 xi4 ,footnote #aag3 ,vide the note1 ,vol4 ,i4 ,page #bgi4 ,footnote #aah3 ,for this reason1 the ,sabellians are often called1 by ancient writers1 ,patripassians4 ,footnote #aai3 ,see the same scriptures1 and others to the like purpose1 before cited1 for the proof of ,christ's proper deity1 under ,quest4 ix4 x4 xi4 ,vol4 ,i4 ,page #cjb1 to #cai1 and also what has been said concerning his ,sonship1 as implying him to be ,god-man ,mediator4 ,vol4 ,i4 ,page #bgd1 #bgi1 c4 ,footnote #abj3 ,nestorius was ,bishop of ,constantinople1 in the reign of ,theodosius1 the younger1 ,a4 ,d4 #dbh4 who very warmly maintained1 that the ,virgin ,mary was not the mother of that ,person that was ,god1 but of a distinct human ,person1 called ,christ1 which was censured and condemned by the council at ,ephesus1 ,a4 ,d4 #dca4 ,footnote #aba3 ,these are called ,eutychians1 from ,eutyches1 an abbot of ,constantinople1 who1 when he had gained a great deal of reputation1 in disputing against ,nestorius1 in the council at ,ephesus1 a few years after1 viz4 ,a4 ,d4 #ddh4 propagated his opinion1 which was condemned1 as heretical1 in the council at ,chalcedon1 ,a4 ,d4 #dea4 ,footnote #abb3 ,this absurd opinion1 subversive of ,christianity1 was propagated by several among the ,gnosticks1 in the second century1 who1 for this reason1 were called ,docet4 ,footnote #abc3 4 ,footnote #abd3 ,see ,page #aab ante4 ,footnote #abe3 ,so the ,hebrew word ought to be rendered1 rather than therefore2 for so it is understood in other scriptures1 particularly in ,jer4 xxx4 #af4 ,footnote #abf3 ,this is a just distinction relating to signs mentioned in scripture2 in which1 sometimes a sign did not take place till the thing signified1 or brought to remembrance thereby1 had been accomplished4 ,see ,exod4 iii4 #ab4 #a ,sam4 ii4 #cd4 ,isa4 xxxvii4 #cj4 ,jer4 xliv4 #bi1 #cj4 as ,bishop ,kidder well observes4 ,see ,demonstrat4 of the ,messias1 ,part ,,ii4 page #aje1 in ,fol4 ,footnote #abg3 ,the ,hebrew word is truly rendered a ,virgin1 as it is translated by the ,,lxx4 who well understand the sense of it1 in this and other places1 where we meet with it2 as also doth the ,chaldee ,paraphrast thus understand it1 and the ,syriac1 ,arabic1 and vulgar ,latin versions3 and this sense agrees with the grammatical construction of the word1 which is derived from abscondit1 and it alludes to the custom used among the ,jews of keeping their virgins concealed till they were married2 therefore as a learned writer well observes1 ,notat statum solitarium domi delitescentium ideoq2 clebum virginum2 and in those two places1 in which it is objected by the ,jews1 that the word does not signify a virgin1 but a young woman1 namely1 ,prov4 xxx4 #ai and ,cant4 vi4 #h4 ,in the former1 as one observes1 ,promptissimum est intelligere vincula amoris quibus virgo incipit adstringi futuro sponso suo2 and therefore it may be understood of a virgin1 in the literal sense of the word4 ,vid4 ,cocc4 ,lexic4 in ,voc4 ,the ,,lxx4 indeed1 render it1 1 and the vulgar ,latin version1 ,viri in adolescentia2 but the ,chaldee ,paraphrast renders it1 ,viri in virgine4 ,and as for the later scripture1 in which it is said1 there are threescore queens1 and fourscore concubines1 and virgins without number1 it is plain1 the word virgins is not opposed to young women1 for such were many of them that are called queens and concubines1 but to persons defloured2 therefore we may conclude1 that the word always signifies a virgin1 and therefore is rightly translated in the text1 under our present consideration4 ,footnote #abh3 ,so the word is properly rendered by the ,chaldee ,paraphrast4 ,footnote #abi3 ,see ,joseph4 ,antiq4 ,lib4 ,,xviii4 cap4 #a4 ,lib4 ,,xx4 cap4 #b4 de ,bell4 ,jud4 ,lib4 ,,ii4 cap4 #f4 ,footnote #acj3 1 4 ,footnote #aca3 ,vid4 ,sueton in ,vespas4 ,percrebuerat oriente toto1 ventus constans opinio1 esse in fatis2 ut eo tempore ,judea1 profecti1 rerum potirentur2 ,tacit4 ,histor4 ,lib4 ,v4 ,pluribus persuasio inerat1 antiquis sacerdotum literis contineri1 eo ipso tempore fore ut valesceret1 ,oriens1 profectiq2 ,judea rerum potirentur4 ,footnote #acb3 ,see ,lightfoot's works1 ,vol4 ,i4 ,pag4 #gfe1 #gff4 ,quest4 ,,xxxviii41 ,,xxxix41 ,,xl4 ,,quest4 ,,xxxviii4 ,why was it requisite that the ,mediator should be ,god8 ,,answ4 ,it was requisite that the ,mediator should be ,god1 that he might sustain and keep the human nature from sinking under the infinite wrath of ,god1 and the power of death1 give worth and efficacy to his sufferings1 obedience1 and intercession2 and so satisfy ,god's justice1 procure his favour1 purchase a peculiar people1 give his ,spirit to them1 conquer all their enemies1 and bring them to everlasting salvation4 ,,quest4 ,,xxxix4 ,why was it requisite that the ,mediator should be ,man8 ,,answ4 ,it was requisite that the ,mediator should be ,man1 that he might advance our nature1 perform obedience to the law1 suffer1 and make intercession for us in our nature1 have a fellow-feeling of our infirmities1 that we might receive the adoption of sons1 and have comfort and access with boldness unto the throne of grace4 ,,quest4 ,,xl4 ,why was it requisite that the ,mediator should be ,god and ,man in one ,person8 ,,answ4 ,it was requisite that the ,mediator1 who was to reconcile ,god and ,man1 should himself be both ,god and ,man1 and this in one ,person1 that the proper works of each nature might be accepted of ,god for us1 and relied on by us1 as the works of the whole ,person4 ,our ,mediator having been considered as ,god and ,man1 in one person1 we have a farther account of the necessity of being so4 ,and1 ,i4 ,it was necessary that he should be a divine ,person1 for several reasons here assigned1 with others that may be added4 ,as1 #a4 ,if he had not been ,god1 he could not have come into the world1 or been incarnate1 and have had the guilt of our sins laid on him1 with his own consent2 for he could not have been a party in the everlasting covenant1 in which this matter was stipulated between the ,father and him2 and1 had he not consented to be charged with the guilt of our sin1 he could not have been punished for it1 inasmuch as ,god cannot punish an innocent person2 and1 if such an one be charged with this guilt1 and consequently rendered the object of vindictive justice1 as our ,saviour is said to have been1 in scripture1 it must be with his own consent4 ,now the human nature could not consent to its own formation1 and therefore it could not consent to bear our iniquities2 since to consent supposes the person to be existent1 which ,christ1 had he been only ,man1 would not have been before his incarnation1 and therefore he could not have come into the world as a ,surety for us1 and so would not have been fit1 in this respect1 to have discharged the principal part of the work1 which he engaged in as ,mediator4 #b4 ,there is another thing1 mentioned in this answer1 which rendered it requisite that the ,mediator should be ,god1 namely1 that he might sustain and keep the human nature from sinking under the infinite wrath of ,god1 and the power of death4 ,it must be allowed1 that the weight of the wrath of ,god1 due to our sin1 was so great1 that no mere creature could1 by his own strength1 have subsisted under it4 ,we will not deny1 that a mere creature1 supposing him only innocent1 but not united to a divine ,person1 might have been borne up1 under the greatest burthen laid on him1 by the extraordinary assistance of ,god1 with whom all things are possible2 nor that ,god's giving a promise that he should not fail1 or be discouraged1 is such a security1 as would effectually keep it from sinking2 yet when we consider the human nature1 as united to the divine1 this is an additional security1 that he should not sink under the infinite weight of the wrath of ,god1 that lay upon him2 for then it would have been said1 that he1 who is a divine ,person1 miscarried in an important work1 which he undertook to perform in his human nature1 which would have been a dishonour to him3 so far this argument hath its proper force4 ,but1 #c4 ,there is another reason1 which more fully proves the necessity of the ,mediator's being a ,divine ,person1 viz4 that this might give worth and efficacy to his sufferings1 obedience1 and intercession1 that so what he did might have a tendency to answer the valuable ends designed thereby1 namely1 the satisfying the justice of ,god1 procuring his favour1 and purchasing a peculiar people to himself4 ,had he been only man1 what he did and suffered1 might indeed have been sinless1 and perfect in its kind2 nevertheless1 it could not be of infinite value1 for a finite creature1 as such1 cannot pay an infinite price1 and thereby answer the demands of justice4 ,had nothing been demanded of him but a debt of obedience1 which he was obliged to perform for himself1 as a creature1 it would not1 indeed1 have been necessary that it should be of infinite worth and value1 any more than that obedience1 that was due from our first parents1 while in a state of innocency3 ,but when this is considered as a price of redemption paid for us1 and as designed to procure a right to the favour of ,god1 and eternal life1 this must be of such a value1 that the glory of the justice of ,god might be secured1 which nothing less than an infinite price could do2 and the law of ,god must not only be fulfilled1 but magnified1 and made honourable2 and therefore the obedience1 which was required1 must not only be sinless1 but have in it an infinite worth and value1 that hereby1 when in a way of intercession1 it is pleaded before ,god1 it might be effectual to answer the ends designed thereby2 but this it could not have been1 had he not been an infinite ,person1 namely1 ,god as well as ,man4 #d4 ,another reason assigned for this1 is1 that he might give his ,spirit to his people4 ,it is necessary that redemption should be applied1 as well as purchased2 and that the same ,person1 as a peculiar branch of glory due to him1 should perform the one as well as the other2 and1 in the application of redemption1 it was necessary that the ,spirit should be glorified1 that hereby he might appear to be a divine ,person2 and1 as he acts herein in subserviency to the ,mediator's glory1 as has been before observed#acc1 he is said to be sent by him1 which he could not have been1 had not ,christ had a divine nature1 in which respect he was equal with him2 nor could he be said to give that which the ,spirit works1 as he promised to do1 when he told his disciples1 ,if ,i depart1 ,i will send him unto you1 ,john xvi4 #g4 #e4 ,it was necessary that ,christ should be ,god1 that he might conquer all our enemies1 and so remove every thing out of the way that tends to oppose his name1 interest1 and glory2 these are sin1 ,satan1 the world1 and death4 ,sin1 which is opposite to the holiness of ,god1 is that which spirits1 excites1 and gives being to all opposition there is against him1 either in earth or hell1 and endeavours to eclipse his glory1 controul his sovereignty1 and reflect dishonour on all his perfections4 ,this must be subdued by ,christ1 so that it may no longer have dominion over his people1 ,rom4 vi4 #ad4 and1 in order hereunto1 its condemning power must be taken away1 by his making satisfaction for it1 as our great ,high ,priest2 and also its enslaving power subdued by the efficacy of his grace1 in the internal work of sanctification4 ,and1 upon his having obtained this victory over sin1 ,satan is also conquered when his prisoners are brought from under his power2 and he finds himself for ever disappointed1 and not able to detain those1 who were1 at first1 led captive by him1 nor to defeat the purpose of ,god relating to the salvation of his elect1 or to boast as though he had wrested the sceptre out of his hand1 or robbed him of one branch of his glory4 ,moreover1 the world1 which is reckoned among the number of ,god's enemies1 must be conquered inasmuch as it opposes his name and interest in an objective way1 from whence corrupt nature takes occasion either to abuse the various gifts and dispensations of providence1 or by contracting an intimacy with those who are enemies to ,god and religion1 to become more like them1 as the apostle says1 ,the friendship of the world is enmity with ,god1 ,james iv4 #d4 ,now ,christ must be ,god1 that he may discover its snares1 and enable his people to improve the good things of providence to his glory1 and over-rule the evil things thereof for their good4 ,and as for death1 which is reckoned among ,christ's and his people's enemies1 which the apostle calls1 ,the last enemy that is to be destroyed1 #a ,cor4 xv4 #bf4 this is suffered to detain the bodies of believers1 as its prisoners1 till ,christ's second coming2 but it must be destroyed1 that so they may be made partakers of complete redemption2 and this is also a part of the ,mediator's work1 as he raises up his people at the last day4 ,and all these victories over sin1 ,satan1 the world1 and death1 as they require infinite power1 so it is necessary that he1 who obtains them1 should be a divine ,person4 #f4 ,it is necessary that the ,mediator should be ,god1 that he might bring his people to everlasting salvation1 that is1 first fit them for1 lead them in the way to ,heaven1 and then receive them to it at last2 for this reason1 he is styled1 ,the author and ,finisher of our ,faith1 ,heb4 xii4 #b4 and it is said1 that as he began the good work1 so he performs it1 ,phil4 i4 #f4 or carries it on to perfection4 ,grace is ,christ's gift and work2 as he purchased it by his blood1 while on earth2 it is necessary that he should apply it by his power2 even as ,zerubbabel1 who was a type of him1 after he had laid the foundation-stone of the temple1 at last1 brought forth the head-stone thereof1 with shoutings1 crying1 ,grace1 grace1 unto it1 ,zech4 iv4 #g4 so ,christ works all our works for us1 and in us1 till he brings them to perfection1 and presents his people unto himself a glorious church1 not having spot1 or wrinkle1 or any such thing1 but that it should be holy1 and without blemish1 ,eph4 v4 #bg4 and this is certainly a divine work1 and consequently he1 who performs it1 must be a divine ,person4 ,and to this we may add1 #g4 ,it was necessary that our ,mediator should be ,god1 inasmuch as the everlasting happiness of his people consists in the enjoyment of him4 ,he is not only the ,author of their complete blessedness1 but1 as we may express it1 the matter of it2 they are made happy1 not only by him1 but in him2 accordingly heaven is described as a state1 in which they behold his glory1 ,john xvii4 #bd4 and see him as he is1 #a ,john iii4 #b4 therefore1 since he is the ,fountain of blessedness1 it is requisite that he should be ,god1 as well as ,man4 ,,ii4 ,it was requisite that the ,mediator should be ,man4 ,when we speak of the necessity of ,christ's incarnation1 we are not to understand hereby1 that this was absolutely necessary1 without supposing the divine will1 or purpose1 to redeem man2 for since our redemption was not in itself necessary1 but was only so1 as the result of ,god's purpose relating thereunto2 so ,christ's incarnation was necessary1 as a means to accomplish it4 ,this is what divines generally call a conditional necessity#acd2 so that since ,christ was ordained to be a ,mediator between ,god and man1 it was requisite that he should become ,man3 ,the reason assigned for it is1 that he might perform obedience to the law4 ,that obedience to the law was required1 in order to his making satisfaction for sin1 we shall have occasion to consider1 when we speak of his ,priestly office2 therefore all that need be observed under this head1 is1 that this obedience could not be performed by him in the divine nature1 in which respect he cannot be under any obligation to perform that which belongs only to those who are creatures1 and as such subjects2 therefore1 if he be made under the law1 he must have a nature fitted and disposed to yield obedience4 ,some have enquired1 whether it was possible for ,christ to have answered this end1 by taking any other nature into union with his divine ,person2 or1 whether this might have been brought about by his taking on him the nature of angels8 ,i shall not enter so far into this subject1 as to determine whether ,god might1 had he pleased1 have accepted of obedience in any other nature1 fitted for that purpose2 but we have ground1 from scripture1 to conclude1 that this was the only way that ,god had ordained for the redemption of man2 and therefore1 though ,christ might have performed obedience in some other finite nature1 or might have taken the nature of angels1 this would not1 in all respects1 have answered those many great ends1 which were designed by his incarnation4 ,and therefore1 since this was the way in which ,god ordained that man should be redeemed1 it was necessary that he should take the human nature into union with his divine2 and inasmuch as he was to yield obedience to the same law1 that we had violated1 it was necessary that he should be made of a woman1 as the apostle expresses it1 ,gal4 iv4 #d4 ,god had ordained1 as an expedient most conducive for his own glory1 that he1 who was to be our ,redeemer1 should run the same race with us2 and also1 that he should suffer what was due to us1 as the consequence of our rebellion against him1 that so1 as the ,captain of our salvation1 he should be made perfect through sufferings1 ,heb4 ii4 #aj4 ,and inasmuch as sufferings were due to us in our bodies1 it was necessary1 ,god having so ordained it1 that he should suffer in his body1 as well as in his soul2 and as death entered into the world by sin1 so ,god ordained it1 that we should be redeemed from the power of the grave1 by one1 who died for us2 in which respects1 it was necessary that he should be man4 ,there are also other ends mentioned in this answer1 which render this necessary1 namely1 that he might advance our nature4 ,it was a very great honour which that particular nature1 which he assumed1 was advanced unto1 in its being taken into union with his divine ,person4 ,though it had no intrinsic dignity1 or glory1 above what other intelligent1 finite1 sinless beings are capable of2 yet it had a greater relative glory than any other creature had1 or can have1 which may be illustrated by a similitude taken from the body of man1 how mean soever it is in itself1 yet1 when considered in its relation to the soul1 that adds a degree of excellency to it1 in a relative sense1 greater than what belongs to any creature1 destitute of understanding2 so the human nature of ,christ1 though it had not in itself a glory greater than what another finite creature might have been advanced to2 yet1 when considered as united to the divine nature1 its glory1 in a relative sense may be said to be infinite4 ,it follows from hence1 that since ,christ's being truly and properly man1 was a particular instance1 in him1 of the advancement of our nature1 to a greater degree of honour1 than what has been conferred on any other creature1 this lays the highest obligation on us to admire and adore him2 and should be an inducement to us1 not to debase that nature which ,god has1 in this respect1 delighted to honour1 by the commission of those sins1 which are the greatest reproach unto it4 ,another consequence of ,christ's incarnation1 whereby it farther appears that it was requisite that he should be man1 is that1 in our nature1 he might make intercession for us4 ,for the understanding of which1 let it be considered1 that the divine nature cannot properly speaking1 be said to make intercession1 since this includes in it an act of worship1 and argues the ,person1 who intercedes1 to be dependent1 and indigent1 which is inconsistent with the self-sufficiency and independency of the ,godhead2 therefore1 had he been only ,god1 he could not have made intercession for us1 and consequently this is the necessary result of his incarnation4 ,object4 #a4 ,it may be objected hereunto1 that the ,spirit is said to make intercession for the ,saints1 according to the will of ,god1 ,rom4 viii4 #bg4 whereas he has no human nature to make intercession in2 therefore ,christ might have made intercession for us1 though he had not been incarnate4 ,answ4 ,when the ,spirit is said to make intercession for us1 this is not to be understood of his appearing in the presence of ,god1 and so offering prayers1 or supplications to him in our behalf2 but it only intends his enabling us to pray for ourselves1 which is an effect of his power1 working this grace in us2 therefore the apostle1 speaking concerning the same thing1 says1 elsewhere1 ,god hath sent the ,spirit of his ,son into our hearts1 crying1 ,abba1 ,father1 ,gal4 iv4 #f4 that is1 enabling us to cry1 ,abba1 ,father3 ,such an intercession as this1 is not unbecoming a divine ,person2 and this is what is plainly the sense of those scriptures1 in which the ,spirit is said to intercede for us4 ,as for ,christ's intercession1 it consists1 indeed1 in his praying for us1#ace rather than enabling us to pray2 therefore it was requisite that he should be ,man1 in order thereunto4 ,object4 #b4 ,it is generally supposed1 that ,christ made intercession for his people before his incarnation3 ,thus we cannot but conclude1 that he is intended by the angel of the ,lord1 who is represented as pleading for ,israel2 ,o ,lord of hosts1 how long wilt thou not have mercy on ,jerusalem1 and upon the cities of ,judah1 against which thou hast had indignation these three-score and ten years8 ,zech4 i4 #ab4 and also as pleading in their behalf against the accusations of ,satan1 ,the ,lord rebuke thee1 ,o ,satan2 even the ,lord1 which hath chosen ,jerusalem1 rebuke thee3 ,is not this a brand which is plucked out of the fire8 chap4 iii4 #b4 ,if therefore he made intercession at that time1 when he had no human nature1 his incarnation was not necessary thereunto4 ,answ4 ,though we allow that ,christ is often represented1 in the ,old ,testament1 as interceding for his people2 yet these expressions are either proleptical1 and do not denote1 so much1 what ,christ then did1 as what he would do1 after he had assumed our nature2 or they imply1 that the salvation of the church1 under that dispensation1 was owing to the intercession that ,christ would make after his incarnation1 as well as to that satisfaction which he would give to the justice of ,god in our nature2 so that ,christ1 in those scriptures1 is represented as procuring those blessings for his people1 by what he would1 in reality1 do after his incarnation1 the virtue whereof is supposed to be extended to them at that time3 ,he did not therefore formally1 but virtually1 intercede for them2 and consequently it does not prove that his incarnation was not necessary for his making that intercession1 which he ever lives to do in the behalf of his church4 ,it is farther observed1 that it was requisite that our ,mediator should be ,man1 that he might have a fellow-feeling of our infirmities3 ,thus the apostle says1 ,he was touched with the feeling of our infirmities1 having been1 in all points2 in his human nature1 tempted like as we are1 yet without sin1 ,heb4 iv4 #ae4 ,as ,god1 it is true1 he has a perfect1 namely1 a divine knowledge of our infirmities1 but not an experimental knowledge thereof2 and therefore1 in this respect1 had he not been ,man1 he could not have been said to sympathize with us herein2 and therefore his compassion towards us1 has this additional motive1 taken from his incarnation3 ,it was in this respect that he had the passions of the human nature1 and thereby is induced1 from what he once experienced1 to help our infirmities1 as being such as he himself condescended to bear4 ,and to this it may be added1 as a farther consequence of his incarnation1 that we are made partakers of the adoption of sons1 and have comfort and access with boldness1 to the throne of grace4 ,this the apostle also gives us occasion to infer1 from his being made of a woman1 and made under the law1 not only that he might redeem them that were under the law1 but that we might receive the adoption of sons1 ,gal4 iv4 #e4 and encourages us1 from hence1 to come boldly to the throne of grace1 ,heb4 iv4 #af4 ,as ,christ's ,sonship1 as ,mediator1 includes his incarnation1 and was the ground and reason of the throne of grace being erected1 to which we are invited to come2 so1 he being1 in the same respect1 constituted ,heir of all things1 believers who are the sons of ,god1 in a lower sense1 are notwithstanding1 styled1 ,heirs of ,god1 and joint heirs with ,christ1 ,rom4 viii4 #ag4 ,he is the ,head and ,lord of this great family1 who purchased an inheritance for them1 and they the members thereof1 who1 in the virtue of his purchase1 have a right to it2 therefore his incarnation1 which was necessary hereunto1 was the great foundation of our obtaining the privilege of ,god's adopted children1 and of our access by him to the ,father4 ,we first come by faith to him1 who1 if we allude to ,elihu's words1 was formed out of the clay1 and therefore his terror shall not make us afraid1 neither shall his hand be heavy upon us1 ,job xxxiii4 #f4 and through him1 we come to ,god1 as our reconciled ,father4 ,,iii4 ,it was requisite that the ,mediator should be ,god and man1 in one ,person4 ,had his human nature been a distinct human ,person1 the work of our redemption would have been brought about by two persons1 which would each of them have had the character of ,mediator1 unless two persons could be so united1 as to constitute but one1 which is no better than a contradiction4 ,and it is farther observed1 in the answer under our present consideration1 that there were works to be performed1 proper to each nature3 in the human nature he was to perform every thing that implied subjection1 obedience1 or suffering2 and though none of these could be performed by him1 in his divine nature1 yet an infinite worth1 value1 and dignity1 was to be added thereunto1 which was not so much the result of any thing done by him in that nature1 as of the union of the human nature with it2 upon which account1 the obedience he performed1 had1 in a relative sense1 the same value1 as though it had been performed in his divine nature2 and1 upon this account1 it is said1 that ,god purchased the church with his own blood1 ,acts xx4 #bh4 ,and to this we may add1 that as each nature was distinct1 and their properties not in the least confounded1 as was before observed2 so we often read1 in scripture1 of distinct properties attributed to the same person1 which are opposed to each other1 namely1 mortality and immortality1 weakness and omnipotency1 dependence and independence1 c4 which could not be1 with any propriety of speaking1 applied to him1 had he not been ,god and man1 in the same person4 ,this is generally styled by divines1 a communication of properties1#acf concerning which we must observe1 that the properties of one nature are not predicated of the other2 as the ,lutherans suppose1 when they conclude1 that the human nature of ,christ is omnipresent1 upon which their doctrine of consubstantiation is founded2 but we assert1 that the properties of one nature are predicated of the same person1 to whom the other nature also belongs2 so that when we say the ,person1 that was ,god1 obeyed and suffered2 or the ,person1 that was man1 paid an infinite price to the justice of ,god1 we are far from asserting1 that the ,godhead of ,christ obeyed1 or the manhood merited2#acg and this is the necessary result of his two natures being united in one ,person4 ,there are two things observed1 in illustrating this matter4 #a4 ,that the works of each nature must be accepted of ,god for us1 as the works of the whole ,person1 or of the same ,person2 therefore1 if the nature that obeyed and suffered had been an human person1 his obedience and sufferings could not have been of infinite value1 or accepted by ,god as a sufficient price of redemption2 for they could not have had this value reflected on them1 had they not been the works of a divine ,person3 and those rays of divine glory1 that shined forth in his human nature1 could have no immediate relation to it1 had it been a distinct ,person from that of his ,godhead4 #b4 ,it is farther observed1 that those works1 which were performed by him in each nature1 are to be relied on by us1 as the works of the whole ,person3 this reliance contains in it an instance of adoration1 and supposes the ,person1 who performs them1 to be ,god1 which he was not in his human nature2 therefore we are to adore our ,mediator1 and rely on the works performed by him1 in his human nature1 as he is ,god and man in one ,person4 ,as we have sufficient ground1 from scripture to conclude1 that the ,mediator is the ,object of divine adoration2 so we are to depend on him1 as a divine ,person1 for salvation2 and our worship herein does not terminate on his human nature1 but on his deity3 but1 if his human nature had been a distinct human person we could not be said to adore him that died for us1 and rose again2 so that1 upon all these accounts1 it is necessary that he should be not only ,god and man1 but that these two natures should be united in one ,person4 ,having considered our ,mediator as ,god and man1 in one ,person1 we are now to speak of him as having those glorious titles and characters attributed to him1 expressive of his mediatorial work and dignity2 accordingly1 he is variously denominated as such in scripture3 sometimes he is called1 ,lord1 ,phil1 iv4 #e4 at other times1 ,jesus1 ,matt4 i4 #ba4 and elsewhere1 ,the ,lord ,jesus1 ,acts ix4 #ag4 and also1 ,the ,lord ,christ1 ,col4 iii4 #bd4 and1 in other places1 ,the ,lord ,jesus ,christ1 chap4 i4 #b4 ,he is called ,lord1 to denote the infinite dignity of his ,person1 as ,god equal with the ,father2 which name is given him in the ,new ,testament1 in the same sense1 in which he is called ,jehovah in the ,old1 as has been observed under a foregoing answer1#ach and to denote his divine sovereignty1 as the ,governor of the world1 and the church1 and particularly as executing his kingly office as ,mediator2 and1 in the two following answers1 he is described by his mediatorial characters1 ,jesus1 and ,christ4 ,footnote #acc3 ,see ,vol4 ,i4 ,page #bia1 #bib4 ,footnote #acd3 ,it is otherwise styled1 ,necessitas consequenti4 ,footnote #ace3 ,and in presenting his glorious body with the marks of suffering4 ,footnote #acf3 ,see ,vol4 ,i4 page #bfa4 ,footnote #acg3 ,this is generally styled1 by divines1 ,communicatio idiomatum in concreto1 non in abstracto4 ,footnote #ach3 ,see ,vol4 ,i4 page #bif1 #cjf4 ,quest4 ,,xli41 ,,xlii4 ,,quest4 ,,xli4 ,why was our ,mediator called ,jesus8 ,,answ4 ,our ,mediator was called ,jesus1 because he saveth his people from their sins4 ,,quest4 ,,xlii4 ,why was our ,mediator called ,christ8 ,,answ4 ,our ,mediator was called ,christ1 because he was anointed with the ,holy ,ghost above measure1 and so set apart1 and fully furnished with all authority and ability1 to execute the offices of ,prophet1 ,priest1 and ,king of his church1 in the estate both of his humiliation and exaltation4 ,i4 ,our ,mediator is very often called ,jesus in the ,new ,testament1 which name signifies a ,saviour1 as it is particularly intimated by the angel1 who gave direction1 that he should be so called1 before his birth1 ,matt4 i4 #ba4 and he is not only styled our ,saviour1 but our ,salvation1 in the abstract3 thus the prophet1 foretelling his incarnation1 says1 ,behold1 thy ,salvation cometh2 his reward is with him1 and his work before him1 ,isa4 lxii4 #aa4 and1 when ,simeon held him in his arms1 he blessed ,god1 and said1 ,lord1 now lettest thou thy servant depart in peace1 according to thy word1 for mine eyes have seen thy salvation1 ,luke ii4 #bh-cj4 ,he is a ,saviour1 as he brings about salvation for us1 and we attain it by him2 and he may be styled our ,salvation1 as our eternal blessedness consists in the enjoyment of him4 ,salvation contains in it a preserving and delivering us from all evil1 which some call the negative idea thereof1 and a conferring on us the greatest good1 which is the positive idea of it4 ,in saving us from evil1 he is sometimes said to deliver us from this present evil world1 ,gal4 i4 #d4 and elsewhere we are said to be saved from wrath through him1 ,rom4 v4 #i4 and1 as all the deliverance we experience1 or hope for1 is included in the word ,salvation1 so are all the spiritual blessings wherewith we are blessed1 in this1 or a better world2 and1 upon this account1 he1 who is the purchaser and author thereof1 is called ,jesus4 #a4 ,since ,christ is called ,jesus1 let us be exhorted to take heed that we do not entertain any unworthy thoughts of him1 or that salvation which he hath procured1 by supposing it indefinite1 or indeterminate1 or that he did not come into the world to save a certain number1 who shall eventually obtain this blessing2 but that he is the ,redeemer1 and consequently the ,saviour of many that shall finally perish1 which is little better than a contradiction4 ,and let us not suppose1 that it is in the power of man to make his salvation of none effect2 for whatever difficulties there may be in the way1 he will certainly overcome them1 otherwise he would be called ,jesus1 or a ,saviour to no purpose2 and therefore they1 who suppose him to be the ,saviour of all mankind upon this uncertain condition1 that they improve their natural powers1 or the liberty of their will1 so as to render his purpose1 relating to their salvation1 effectual1 which otherwise it would not be1 do not give him the glory which belongs to him1 as called ,jesus4 #b4 ,let us take heed that we do not extenuate his salvation to our own discouragement1 as though he were not able to save1 to the uttermost all that come unto ,god by him1 or did not come into the world to save the chief of sinners2 or we had certain ground to conclude our case to be so deplorable1 as that we are out of the reach of his salvation4 #c4 ,let none presume1 without ground1 that he is their ,saviour1 or that they have an interest in him as such1 while in an unconverted state2 or vainly conclude1 that they shall be saved by him1 without faith in1 or subjection to him4 #d4 ,let this name ,jesus tend to excite in us the greatest thankfulness1 especially if we have experienced the beginning of the work of salvation2 and let such encourage themselves to hope1 that having begun the good work in them1 he will finish it1 when he shall appear1 a second time1 without sin1 unto salvation4 ,,ii4 ,our ,mediator is called ,christ1 or1 as it is generally expressed in the ,old ,testament1 the ,messiah1 which signifies a person anointed3 thus it is said1 ,we have found the ,messias1 which is1 being interpreted1 the ,christ1 ,john i4 #da4 or1 as it is in the margin1 the anointed4 ,and1 as anointing was made use of under the ceremonial law1 in the public inauguration and investiture of prophets1 priests1 and kings1 in their respective offices1 they are1 for that reason1 called ,god's anointed3 thus it is said1 concerning the prophets1 ,touch not mine anointed and do my prophets no harm1 ,psal4 cv4 #ae4 ,kings are likewise so styled1 as ,samuel says1 ,surely the ,lord's anointed is before him1 #a ,sam4 xvi4 #f4 ,these were often anointed1 though not always2#aci but the priests were always anointed1 when they first entered on their office2 and the high priest is described by this character1 as he upon whose head the anointing oil was poured2 so we read of the precious ointment upon the head that ran down upon the beard1 even ,aaron's beard1 that went down to the skirts of his garments1 ,psal4 cxxxiii4 #b4 ,this was not an insignificant ceremony1 or merely political1 in which respect it is used1 in our day1 in the inauguration of kings2 but it was an ordinance to signify ,god's designation of them1 to the office which they were to execute1 in which they were to expect1 and depend upon him for those qualifications that were necessary thereunto2 but it was more especially designed to typify the solemn inauguration and investiture of our ,saviour1 in the offices of ,prophet1 ,priest1 and ,king of his church2 and1 in allusion hereunto1 he is called1 the ,messiah1 or the ,christ4 ,his anointing was not external1 or visible1 with material oil2 but1 in a spiritual sense1 it signified his receiving a commission from the ,father to execute the offices of ,prophet1 ,priest1 and ,king3 upon which account1 he is styled1 ,god's holy child ,jesus1 whom he had anointed1 ,acts iv4 #bg4 ,and this unction1 as it was of a spiritual nature1 so it was attended with greater circumstances of glory2 and the offices he was appointed to execute1 were more spiritual1 extensive1 and advantageous1 than theirs1 who were types thereof3 thus the ,psalmist says of him1 ,god1 thy ,god1 hath anointed thee with the oil of gladness1 above thy fellows1 ,psal4 xlv4 #g4 accordingly he was anointed to execute his prophetical office1 to preach the gospel to the poor1 ,luke iv4 #ah4 and his priestly1 so the prophet ,daniel speaks of him1 as finishing transgression1 making an end of sin1 bringing in an everlasting righteousness1 ,dan4 ix4 #bd4 which he did as a ,priest2 and then he speaks of anointing him1 who was most holy1 as infinitely excelling all those who were anointed with holy oil4 ,he is also said to be anointed to execute his kingly office2 and1 with respect thereunto1 is called the ,lord's anointed2 and ,god says1 concerning him1 ,i have set1 or as it is in the margin1 anointed1 my king upon my holy hill of ,sion1 ,psal4 ii4 #b4 ,now there are three things which are more especially intended in this unction1 which are particularly mentioned in this answer4 #a4 ,his being set apart1 or separated from the rest of mankind1 as the only ,person who was designed to execute the offices1 together with his public investiture therein4 ,for the right understanding of which1 let it be considered1 that there was an eternal designation of him by the ,father thereunto3 thus the apostle speaks of him1 as one who was fore-ordained before the foundation of the world1 #a ,pet4 i4 #bj4 ,and some think1 that this is intended by that expression of the ,psalmist1 ,i will declare the decree2 the ,lord hath said unto me1 ,thou art my ,son1 this day have ,i begotten thee1 ,psal4 ii4 #g4 and that this is also intended by his being set up from everlasting1 ,prov4 viii4 #bc4 ,this we may call his eternal inauguration1 which was the foundation1 ground1 and reason of his incarnation1 or of that inauguration1 or investiture1 which was visible to men in time1 which is the second thing to be considered1 in his being set apart to execute these offices4 ,when he came into the world1 there was a glorious declaration given1 both to angels and men1 that he was the ,person whom ,god had conferred this honour upon1 and accordingly he received glory from them1 as ,mediator1 by a divine warrant2 so some understand that scripture1 ,when he bringeth in the first-begotten into the world1 he saith1 and let all the angels of ,god worship him1 ,heb4 i4 #f4 ,and elsewhere we read1 ,luke ii4 #aj1 #aa4 of the angels being sent as heralds1 to make proclamation of this matter to men1 at his first coming into the world4 ,and1 when he entered on his public ministry1 there was a divine declaration given1 as a farther visible confirmation hereof1 immediately after his baptism1 when the heavens were opened unto him1 and he saw the ,spirit of ,god descending like a dove1 and lighting upon him1 and lo1 a voice from heaven1 saying1 ,this is my beloved ,son1 in whom ,i am well pleased1 ,matt4 iii4 #af1 #ag4 and ,john the ,baptist was immediately raised up1 as a prophet1 to signify this to the world1 which he did at that time1 when our ,saviour first entered on his public ministry1 and speaks of him1 as preferred before himself1 not only as having a more excellent nature1 but as being set apart to an higher office1 than that which he was called to2 and accordingly he styles him1 ,the ,lamb of ,god1 intimating1 that ,god had set him apart1 as the great ,sacrifice that was to be offered for sin1 ,john i4 #bi1 #cj4 and1 soon after this1 he gives another testimony hereunto1 together with a glorious1 yet just1 character of the ,person1 who was invested with this authority1 when he says1 concerning him1 ,a man can receive nothing1 except it be given him from heaven3 q4 d4 8,i have not received this honour of being the ,christ1 and doing the works which he does1 but it is given him from heaven3 ,i am not the bridegroom of the church1 but his friend1 who rejoice greatly1 because of his voice2 what he hath seen and heard1 that he testified2 and ,god hath sent him1 whose word he speaketh2 for ,god giveth not the ,spirit by measure unto him2 the ,father loveth the ,son1 and hath given all things into his hand1 ,john iii4 #bg-ce4 therefore he is set apart1 by him1 to perform the work of a ,mediator1 which belongeth not unto me40 #b4 ,christ was furnished with authority1 or had a commission given him1 to perform the work he was engaged in1 as ,mediator4 ,this was absolutely necessary1 since1 as the apostle says1 concerning the priesthood in general1 that no man taketh this honour unto himself1 but he that is called of ,god1 and authorized by him to perform it1 as was ,aaron2 so also ,christ glorified not himself1 but he that said unto him1 ,thou art my ,son1 to-day have ,i begotten thee2 and1 ,thou art a ,priest for ever1 after the order of ,melchisedec1 ,heb4 v4 #d-f4 ,as it was reckoned an intrusion1 and no other than an instance of profaneness1 for any one to exercise a sacred office1 without a divine warrant1 it was necessary that our ,saviour should be furnished therewith3 the work he was to perform was glorious1 the consequences thereof of the highest importance1 and his services would not have been accepted1 or availed to answer the great ends thereof1 had he not received a commission from the ,father4 ,and that he came into the world with this commission and authority1 derived from him1 he constantly asserts and proves1 he asserts it1 when speaking concerning himself1 that ,god the ,father had sealed him1 ,john vi4 #bg4 and elsewhere says1 ,i have power to lay down my life1 and to take it again2 this commandment have ,i received of my ,father1 ,john x4 #ah4 and he not only asserts1 but proves it2 every miracle that he wrought being a confirmation thereof1 in which respect a divine testimony was affixed to his commission3 thus he says1 ,the works that ,i do1 in my ,father's name1 they bear witness of me1 ver4 #be4 and elsewhere1 when he asserts his authority1 and proves1 that the words which he spake1 he spake not of himself2 he adds1 the ,father that dwelleth in me1 he doth the works1 ,john xiv4 #aj1 #aa4 ,he appeals to those miraculous works1 which were performed either by himself1 or by the ,father1 which he might well do1 because the ,father and he had the same divine power1 and thereby intimates1 that the commission1 which he received from the ,father1 was attested in this extraordinary manner4 #c4 ,our ,saviour's unction included in it an ability to execute those offices1 which he was engaged in1 as ,mediator4 ,we have before observed1 that when persons1 under the ceremonial law1 were anointed to execute the offices either of prophet1 priest1 or king2 this was not only an ordinance1 to signify that they had a divine warrant to execute them1 but they were hereby given to expect those qualifications that were necessary to the discharge thereof4 ,god never calls to an office1 but he qualifies for it3 thus our ,saviour was furnished with ability1 as well as authority2 this was more especially applicable to his human nature1 in which he was to obey and suffer2 as to his divine nature1 that could not be the subject of a derived power1 or qualifications conferred upon it4 ,now this ability1 with which our ,saviour was furnished1 as man1 was that which rendered him fit to perform the work which he came into the world about4 ,as a ,prophet1 he was qualified to preach the gospel with greater wisdom and authority than all others1 who were ever engaged in this work3 his very enemies confessed1 that never man spake like him1 ,john vii4 #df4 and he had continual assistance from ,god1 which preserved him from all mistakes2 so that what he delivered was infallibly true1 and1 as such to be depended on3 he was also furnished with zeal for the glory of ,god1 yet such as was tempered with sympathy1 meekness1 and compassion towards his people2 and an holy courage1 resolution1 and fortitude1 which preserved him from fainting1 or being discouraged under all his sufferings2 and a constant disposition and inclination to refer all to the glory of the ,father1 and not to assume any branch of divine honour to his human nature2 and1 by this means1 the whole discharge of his ministry was acceptable1 both to ,god and man4 ,thus concerning the reasons why our ,saviour is called ,christ4 ,and this leads us to consider the offices which he was anointed to execute1 upon the account whereof he is styled1 the ,prophet1 ,priest1 and ,king of his church4 ,here we shall premise some things in general concerning these three offices2 and then speak to each of them1 as contained in the following answers4 #a4 ,concerning the number of the offices1 which he executes2 they are three4 ,some have enquired1 whether there are not more than three executed by him1 inasmuch as there are several characters and relations1 which ,christ is described by1 and is said to stand in1 to his people1 besides those of ,prophet1 ,priest1 and ,king3 thus he is styled1 ,the ,head of the body1 the church1 ,col4 i4 #ah4 and an ,husband1 to it1 ,isa4 liv4 #e4 and a ,bridegroom1 ,john iii4 #bi4 and elsewhere he is said to perform the office of a ,shepherd3 thus he styles himself1 ,the good ,shepherd1 ,john x4 #ad4 and he is called1 ,the ,captain of our salvation1 ,heb4 ii4 #aj4 and many other characters of the like nature are given him1 from whence some have taken occasion to think1 that several of them contain ideas1 distinct from those of a ,prophet1 ,priest1 and ,king1 and therefore that there are more offices than these executed by him3 but all that need be said to this1 is1 that these1 and other characters and relations1 which are ascribed to ,christ in scripture1 are all included in1 or reducible to one or other of these three offices2 therefore we have no reason to conclude1 that he executes any other offices1 distinct from them1 as ,mediator4 #b4 ,the condition of fallen man1 and the way in which ,god designed to bring him to salvation1 which was adapted thereunto1 renders it necessary that ,christ should execute these three offices4 ,accordingly1 we are all of us1 by nature1 ignorant of1 and prejudiced against divine truth1 as the apostle observes1 ,the natural man receiveth not the things of the ,spirit of ,god1 for they are foolishness unto him2 neither can he know them1 because they are spiritually discerned1 #a ,cor4 ii4 #ad4 therefore it is necessary that ,christ should execute the office of a ,prophet1 to lead us into all truth1 and give this spiritual discerning thereof4 ,moreover1 we are all guilty before ,god1 ,rom4 iii4 #ai4 and can by no means make atonement1 give satisfaction to his justice1 or procure a pardon2 nor can we plead any thing done by us1 as a ground thereof2 therefore we need that ,christ should execute the office of a ,priest1 and so first make atonement1 and then intercession1 for us4 ,and as to the way in which ,god brings his people to salvation1 this requires ,christ's executing his threefold office4 ,salvation must be purchased1 proclaimed1 and applied2 the first of these respects ,christ's ,priestly office2 the second1 his ,prophetical2 and the third1 his ,kingly2 accordingly he is said to be made of ,god unto us wisdom1 righteousness1 sanctification1 and redemption1 #a ,cor4 i4 #cj4 and elsewhere he styles himself1 ,the ,way1 the ,truth1 and the ,life1 ,john xiv4 #f4 ,moreover1 in the execution of these offices1 and bringing us thereby to salvation1 he deals with ,god and man in different respects2 with ,god1 more especially1 as a ,priest1 in satisfying his justice1 and procuring his favour3 thus the high priest under the law1 who was a type of ,christ's ,priestly office1 is said to be ordained for men in things pertaining to ,god1 that he may offer both gifts and sacrifices for sins1 ,heb4 v4 #a4 even so ,christ1 our great ,high ,priest1 by offering himself a sacrifice1 performed that part of his ministry which pertained to ,god1 in the behalf of men2 and he also deals with ,god1 by appearing in his presence1 continually making intercession for them2 and1 on the other hand1 he deals with men1 as designing to bring them to ,god1 which he does more especially as a ,prophet and ,king4 #c4 ,these three offices1 which ,christ executes1 are distinct1 and therefore not to be confounded4 ,this we maintain against ,socinus1 and his followers3 they speak1 indeed1 of ,christ1 as a ,prophet1 ,priest1 and ,king1 which they are obliged to do1 because the words are so frequently mentioned in scripture2 yet the sense they give of them1 amounts to little more than an acknowledgment of his ,prophetical office3 and even this1 as they explain it1 contains in it nothing more than what other prophets1 that went before him1 either were1 or might have been1 qualified to perform2 for any one1 who is under divine inspiration1 may infallibly declare the will of ,god1 and give forth those laws1 by which ,god has ordained that his church should be governed2 and our ,saviour1 according to them1 does little more than this4 ,they speak of him1 indeed1 as a ,priest1 but not as making satisfaction for our sins to the justice of ,god1 nor by interceding in the virtue thereof1 but only by putting up prayers and supplications to him on our behalf2 which differs very little from those prayers and supplications that were put up by other prophets in behalf of the people4 ,again1 they speak of him as a ,king1 but not as subduing our wills1 or conquering our enemies1 by almighty power2 or1 if they allow that he subdues us to himself1 as a ,king1 yet1 in their farther explaining thereof1 they mean nothing else by it1 but his gaining us over to his side by arguments1 freeing us from our ignorance1 and over-coming our prejudices against truth1 by a clear revelation of it2 or1 if they speak of his conquering our enemies1 they intend nothing else by it1 but his guarding and defending his people1 by furnishing them with arguments to resist their subtle attempts against them1 all which things are reducible to his ,prophetical office2 so that1 though they speak of him as executing three offices1 it is no more than if they should assert1 that he executes but one2 and the most they intend by all this1 is1 that he is a teacher1 sent from ,god1 and consequently not much superior in excellency to ,moses1 who was a prophet1 raised up from among his brethren1 and had the honourable character given him1 that he was faithful in all his house2 whereas1 the apostle proves1 by what he says of our ,lord ,jesus1 that he was counted worthy of more glory1 as he who hath builded the house1 hath more honour than the house2 and farther styles him a divine ,person1 when he says1 he that built all things is ,god1 ,heb4 iii4 #b1 #c4 #d4 ,these three offices1 which ,christ executes1 are not to be divided1 especially when they are executed in such a way1 as is effectual to the salvation of those who are concerned herein4 ,he may1 indeed1 in an objective way1 reveal the will of ,god1 or give laws to his church1 as a ,prophet1 without working savingly upon the understanding3 he may also execute his kingly office1 as a judge1 in pouring the vials of his wrath on his enemies1 without subduing the stubbornness of their wills1 or bringing them to the obedience of faith3 nevertheless1 we must conclude1 that1 wheresoever he executes one of these offices in a saving way1 he executes them all4 ,in this respect1 though the offices be distinguished1 yet in the execution of them1 they are not divided3 thus whosoever is so taught by him1 as a ,prophet1 as to be made wise to salvation1 is redeemed by his blood1 as a ,priest1 overcome by his power as a ,king1 and brought into subjection to his will in all things2 so all for whom1 as a priest1 he has purchased peace1 to them he will1 in his own time1 proclaim it1 as a ,prophet1 and enable them to believe in him1 by making them willing in the day of his power4 #e4 ,he executes these offices in a twofold state2 first1 of humiliation1 and then of exaltation1 with different circumstances agreeable thereunto2 which twofold state will be considered in some following answers4 ,what we shall observe1 at present1 concerning it is1 that that part of ,christ's priestly office1 in which he made atonement for sin1 was executed on earth in his state of humiliation3 whereas the other part thereof1 consisting in his intercession1 together with some branches of his prophetical and kingly office1 were executed both in earth and heaven1 though in a different manner1 agreeable to those circumstances of glory in which he was1 and is4 ,footnote #aci3 ,prophets were1 indeed1 oftentimes set apart for that office1 without anointing2 but it seems probable1 from the command of ,god to ,elijah1 to anoint ,elisha to be a prophet in his room1 that when they were called1 in an extraordinary manner1 to be public prophets1 and in that respect1 as it is said concerning the prophet ,jeremiah1 chap4 i4 #aj4 ,set over nations and kingdoms1 then they were not only sanctified and ordained hereunto1 but the ceremony of anointing was used1 especially when some other prophet was appointed to instal them in this office4 ,and as for kings1 though they were not always anointed1 yet this ceremony was generally used1 as is observed by some ,jewish writers1 when the kingdom was rent out of the hand of one1 and another was1 by immediate divine direction1 substituted to reign in his stead3 thus1 when the kingdom was taken from ,saul1 ,david was anointed2 and it was also used in other instances1 though the crown was inherited by lineal descent1 when any other made pretensions to it4 ,thus ,david commanded ,solomon to be anointed1 because ,adonijah pretended to it1 #a ,kings i4 #cd4 ,and ,joash was anointed1 though he had a right to the crown1 as descended from ,ahaziah1 who was king before him1 because the crown had1 for some time1 been usurped by ,athaliah1 #b ,kings xi4 #ab4 ,in these1 and such like cases1 kings were installed in their office by unction1 though1 in other instances1 it was not universally practised4 ,quest4 ,,xliii4 ,,quest4 ,,xliii4 ,how doth ,christ execute the office of a ,prophet8 ,,answ4 ,christ executeth the office of a ,prophet1 in his revealing to the church1 in all ages1 by his ,spirit and word1 in divers ways of administration1 the whole will of ,god1 in all things concerning their edification and salvation4 ,that which may be first observed1 before we consider the parts of ,christ's prophetical office1 and the manner of his executing it1 is the order in which it is mentioned1 as set before his priestly and kingly offices1 which may give us occasion to enquire whether it be executed before them4 #a4 ,if we consider the natural order of his executing his three offices1 or the dependence of the execution of them1 one on the other1 then it must be observed1 that he first executes his priestly office1 and1 pursuant hereunto1 his prophetical and kingly2 for sinners must first be redeemed by his blood1 before they can be brought to a saving knowledge of him1 or an entire subjection to him2 therefore he first deals with ,god as a ,priest1 in our behalf1 and thereby prepares the way of salvation1 and lays the foundation thereof1 in his oblation and intercession1 and then1 as a ,prophet and ,king1 he deals with men1 and thereby brings them to ,god4 ,in this respect1 therefore1 if these three offices were to be laid down in their natural order1 we must say1 that ,christ executes the office of a ,priest1 ,prophet1 and ,king4 #b4 ,if we consider the order in which our ,saviour executed these offices1 in the exercise of his public ministry1 we may say1 he first produced his commission1 or proclaimed the end of his coming into the world1 and proved himself to be the ,messiah1 and so discovered himself to his people1 as the great ,prophet of his church2 and1 after that1 he laid down his life1 as a sacrifice for sin1 as a ,priest1 and then he conquered his enemies1 spoiled principalities and powers1 and exerted the exceeding greatness of his power1 in the application of redemption1 as a ,king4 ,it is in this respect that the offices of ,christ are generally treated of1 in the same method in which they are here laid down2 so that his prophetical office is first mentioned1 which is what we are now to consider4 ,and1 ,i4 ,we shall shew how ,christ is described1 in scripture1 as the ,prophet of his church4 ,there are many expressions whereby his prophetical office is set forth3 ,thus he is styled1 a ,teacher come from ,god1 ,john iii4 #b4 and he calls himself our ,master1 ,matt4 xxiii4 #h4 or the ,lord of our faith1 and1 as such1 is distinguished from all other teachers1 some of which affected very much to be called ,rabbi1 and would persuade the world1 by an implicit faith1 to believe whatever they said3 ,but our ,saviour advises his disciples to refuse that title2 for1 says he1 ,one is your master1 even ,christ4 ,again1 he is called1 a law-giver1 ,mat4 xxxiii4 #bb4 or1 the one and only lawgiver2 and1 it is added1 that he differs from all other law-givers1 in that he is able to save1 and to destroy1 ,james iv4 #ab4 he is also called1 ,the ,angel1 or ,messenger of the covenant1 who reveals the covenant of grace to us2 and brings these glad tidings1 that is1 in him1 reconciling the world to himself4 ,he is also called1 ,the apostle1 as well as the high ,priest1 of our profession1 ,heb4 iii4 #a4 as he was first sent of ,god to publish peace1 before he appointed others1 who are called apostles1 or inferior ministers to him1 to pursue the same design4 ,he is also styled1 ,a witness to the people1 their leader and commander1 ,isa4 lv4 #d4 and he is farther described1 as a faithful witness1 ,rev4 i4 #e4 ,and he is set forth by several metaphorical expressions1 which denote the execution of this office1 viz4 ,the light which shineth in darkness1 ,john i4 #e4 ,thus the prophet ,isaiah describes him1 when he says1 ,arise1 shine1 for thy light is come1 and the glory of the ,lord is risen upon thee1 ,isa4 lx4 #a4 ,he is likewise compared to the sun1 the fountain of light1 and so called1 ,the ,sun of righteousness1 that was to arise with healing in his wings1 ,mal4 iv4 #b4 and1 ,the bright and morning star1 ,rev4 xxii4 #af4 by which1 and many other expressions to the same purpose1 this prophetical office of ,christ is set forth in scripture4 ,,ii4 ,we shall now consider what ,christ does in the execution of his prophetical office1 as he is said to reveal the will of ,god to his church4 ,and1 #a4 ,how he was qualified for this work1 which supposes him to have a perfect knowledge of the divine will4 ,we have before observed1 that the ,socinians1 agreeably to the low thoughts they have of him1 as a mere creature1 suppose1 that he was unacquainted with the will of ,god till he entered on his public ministry2 and1 in order to his being instructed therein1 that he was1 soon after his baptism1 taken into heaven1 and there learned1 from the ,father1 what he was to impart to mankind1 which they suppose to be the meaning of those scriptures1 that speak of him1 as coming down from heaven1 or coming forth from the ,father1 into the world1 ,john vi4 #ch4 compared with chap4 xvi4 #bh4 and his speaking as the ,father had taught him1 or what he had seen with his ,father1 chap4 viii4 #bh1 #ch4 ,but1 since we have shewn the absurdity of this opinion elsewhere1 when speaking in defence of our ,saviour's deity#adj1 and have considered that those scriptures1 which mention his coming down from heaven1 plainly refer to his incarnation1 and that the mode of expression is the same1 as when ,god is said1 in other scriptures1 to come down into this lower world1 by his manifestative presence here1 which is not inconsistent with his omnipresence2 therefore ,i shall only add1 at present1 that those scriptures1 which speak of ,christ's being taught the things which he was to impart to the church1 as they do not overthrow the omniscience of his divine nature2 so they give no countenance to this supposition1 that his human nature was taken up into heaven to be taught the will of ,god4 ,in this nature1 indeed1 he needed instruction1 and had no knowledge but what he received by communication2 and it is plainly said of him1 that he increased in wisdom1 as he advanced in age3 ,but the knowledge which he had1 as man1 which was sufficient to furnish him for the execution of this office1 proceeded from a two-fold cause1 namely1 the union of that nature with his divine ,person1 the result whereof was1 his having all those perfections that belong to it1 of which the knowledge of divine things is one2 for it would have been a dishonour to him1 as ,god1 to be united to a nature that had the least blemish or defect1 or was unqualified to perform the work which he was therein to engage in4 ,and1 besides this1 our ,saviour had an unction from the ,holy ,ghost1 which1 as has been already observed1 implies not only his receiving a commission1 but1 together therewith1 all necessary qualifications to discharge the work he was engaged in1 which include in them his knowing the whole will of ,god2 as it is said1 ,god gave not the ,spirit by measure unto him1 ,john iii4 #cd4 that is1 he gave it in a greater measure to him1 than he ever did to any other1 as the work1 that he was to engage in1 required it4 #b4 ,let us now consider what is the will of ,god1 which ,christ reveals4 ,this includes in it every thing that relates to our salvation1 or that is necessary to be known and believed by us1 in order thereunto1 viz4 that ,god had an eternal design to glorify his grace1 in the recovery of a part of mankind from that guilt and misery1 in which they were involved1 and putting them into the possession of compleat blessedness2 and that1 in order hereunto1 each of the ,persons in the ,godhead designed to demonstrate their distinct ,personal glory1 that1 in this respect1 they might receive adoration and praise from men2 the ,father1 as sending our ,saviour1 to be a ,redeemer2 the ,son1 as taking that character and work upon him2 and the ,spirit1 as applying the redemption purchased by him4 ,moreover1 he was to make a public proclamation that salvation was attainable2 and that the way to attain it1 was by sinners coming to him as a ,mediator1 by whom they might have access to the ,father2 and to invite them to come to him by faith2 as he often does in the gospel4 ,he was also to let them know1 that this faith is the gift of ,god1 and in what way they may expect to attain it1 to wit1 in a constant attendance on the ordinances of his own appointment2 and1 to encourage them hereunto1 that there are many great and precious promises1 which are all put into his hand1 to apply and make good to his people4 ,these1 and many other things1 which contain in them the sum and substance of the gospel1 are what we understand by the will of ,god1 which ,christ communicates1 as a ,prophet1 to his church4 ,as it may be observed1 that these doctrines are such as are matter of pure revelation1 which could not have been known without it1 as well as of the highest importance1 and therefore worthy to be made known by so excellent a ,person4 ,and this leads us to consider1 ,,iii4 ,the persons to whom ,christ reveals the will of ,god1 namely1 the church2 to them the lively oracles of ,god are committed2 and they are built on the foundations of the apostles and prophets1 ,jesus ,christ himself being the chief ,corner-stone4 ,as for the world1 which is sometimes opposed to the church1 it is said1 that1 by wisdom it knew not ,god1 #a ,cor4 i4 #ba4 that is1 not in such a way as he is revealed in the gospel2 but the church1 which ,christ loved1 and for which he gave himself1 is said to be sanctified by the word1 ,eph4 v4 #bf4 and to them it is given1 to know the mysteries of the kingdom of heaven2 but to others it is not given1 ,matt4 xiii4 #aa4 so that the church is the seat1 and the object of the execution of ,christ's prophetical1 as well as of his other offices2 ,they are taught by him as the truth is in ,jesus1 ,eph4 iv4 #ba4 ,,iv4 ,we are now to consider the way and means by which ,christ reveals the will of ,god to the church2 there are two ways by which this is done4 #a4 ,objectively1 which is an external method of instruction1 the effect and consequence whereof is our hearing of him by the hearing of the ear1 or as the apostle calls it1 our having the form of knowledge1 and of the truth in the law1 ,rom4 ii4 #bj4 ,this instruction ,christ is said to give by the word3 ,and this he did2 first1 by publishing the glad tidings of salvation in his own ,person1 which he mentions1 as one great end for which he was sent into the world1 as he says1 ,i must preach the kingdom of ,god1 for therefore am ,i sent1 ,luke iv4 #dc4 and accordingly he styles himself1 ,the ,light of the world1 ,john viii4 #ab4 and it is said1 that he was anointed to preach good things unto the meek1 sent to bind up the broken-hearted1 to proclaim liberty to the captives1 and the opening of the prison to them that are bound1 ,isa4 lxi4 #a4 and when he is represented1 as complying with the call of ,god1 and delighting to do his will1 he adds1 ,i have preached righteousness in the great congregation2 lo1 ,i have not refrained my lips1 ,o ,lord1 thou knowest1 ,i have not hid thy righteousness within my heart1 ,i have declared thy faithfulness and thy salvation2 ,i have not concealed thy loving-kindness1 and thy truth1 from the great congregation1 ,psal4 xl4 #i1 #aj4 ,and as ,christ preached the gospel in his own ,person1 so1 when he left the world1 he gave commission to others to preach it1 and his ,spirit to instruct them what they should deliver1 by whose inspiration his word was committed to writing1 which is the fountain of all truth2 and1 by this means1 the church attains1 as at this day1 the knowledge thereof4 #b4 ,our ,saviour reveals the will of ,god to his people1 in a subjective way1 which is internal1 whereby he deals with their hearts1 which he disposes and fits to receive the truth3 ,hereby he opens the eyes of the understanding1 to see a beauty and glory in the gospel1 and inclines all the powers and faculties of the soul to be conformed to it2 and this he does more especially in those in whom he executes his prophetical office effectually1 unto salvation4 ,this is styled1 in this answer1 ,christ's executing his prophetical office by his ,spirit1 as distinguished from the execution thereof by his word4 ,we read sometimes of the ,spirit's teaching us1 in scripture as our ,saviour tells his disciples1 that ,he1 viz4 the ,spirit1 would guide them into all truth1 ,john xvi4 #ac4 and of believers having their souls purified1 in obeying the truth1 through the ,spirit1 #a ,pet4 i4 #bb4 and at other times of ,christ's teaching by his ,spirit4 ,now there is no essential difference between ,christ's teaching as ,god1 and the ,spirit's teaching1 since the divine glory of the ,son and ,spirit1 to which this effect is attributed1 is the same3 ,but ,christ's teaching by his ,spirit1 only denotes1 as was before observed under a foregoing answer1 the subserviency of the ,spirit's acting herein1 to ,christ's executing this branch of his prophetical office1 whereby he demonstrates his personal glory#ada4 ,v4 ,we are now to consider the various ages in which ,christ is said to execute this office4 ,that he did this after his incarnation2 first1 in his own ,person1 and then1 by taking care that his gospel should be preached in all succeeding ages1 until his second coming1 has been already considered4 ,we may also observe1 that ,christ executed his prophetical office before his incarnation3 ,thus it is said1 that1 by his ,spirit1 he preached unto the spirits in prison1 that is1 to the world before the flood1 who are represented in the words immediately following1 as disobedient1 when once the long-suffering of ,god waited in the days of ,noah1 while the ark was preparing1 #a ,pet4 iii4 #ai1 #bj4 so that ,noah who was a prophet1 was his inferior minister1 raised up1 and spirited by him1 to preach to the world1 which upon that account1 is called ,christ's preaching1 and accordingly herein he executed his prophetical office4 ,and he is also said to have given the law from mount ,sinai1 as the apostle's words seem to intimate1 when he says1 ,whose voice shook the earth1 ,heb4 xii4 #bf4 to wit1 mount ,sinai1 which trembled when he gave the law from thence2 and that this refers to our ,saviour1 appears from the words immediately foregoing1 wherein it is said1 ,see that ye refuse not him that speaketh1 namely1 ,christ2 for if they escaped not who refused him that spake on earth1 to wit1 from mount ,sinai1 or when he spake on earth1 much more shall not we escape if we turn away from him1 that speaketh from heaven2 whose voice then shook the earth1 c4 ver4 #be4 ,moreover1 that he executed his prophetical office before his incarnation1 and thereby led his church into the knowledge of divine truth1 is evident1 from the account we have1 in scripture1 of his appearing to them in the form of a man1 or an angel1 which he more frequently did1 before the word of ,god was committed to writing1 and afterwards occasionally in following ages3 ,thus he appeared to ,moses in the burning bush1 and sent him into ,egypt to demand liberty for ,israel1 and afterwards he led them through the red sea1 as appearing in the pillar of the cloud and fire2 and he is described1 as the angel which was with ,moses in the church in the wilderness which spake to him in mount ,sinai1 and with our fathers1 who received the lively oracles1 ,acts vii4 #ch4 which is a farther proof of what was before mentioned1 that he gave the law from thence2 and while they travelled through the wilderness1 he led them about1 or went before them1 in the pillar of cloud1 and instructed them1 ,deut4 xxxii4 #aj4 so that all the knowledge of divine things1 which they attained to1 was the result of the execution of his prophetical office unto them4 ,and when at any time they opposed ,moses1 his under-minister1 he appeared in ,person and vindicated him2 as in that particular instance1 occasioned by ,aaron's and ,miriam's speaking against him1 wherein it is said1 ,the ,lord came down in a pillar of a cloud1 and stood in the door of the tabernacle1 and said1 ,if there be a prophet among you1 ,i1 the ,lord1 will make myself known unto him in a vision1 and will speak unto him in a dream2 my servant ,moses is not so1 who is faithful in all mine house1 ,numb4 xii4 #e-g4 which is a farther intimation1 that ,christ then executed his prophetical office1 by inspiring the prophets1 who were raised up at that time4#adb ,to conclude this head1 we may observe the difference between ,christ's executing his ,prophetical office1 before and after his incarnation4 ,in the former of these1 as was but now hinted1 he occasionally assumed the likeness of the human nature1 that he might the better converse with man1 but was not really incarnate2 in the latter1 he delivered the mind and will of ,god1 as dwelling in our nature4 ,before this1 he discovered what was necessary to be known by the church at that time1 and gave them those promises which related to the work of our redemption1 to be performed by him3 but1 in the present execution of his ,prophetical office1 he opens a more glorious scene1 and represents all those promises1 as having their accomplishment in him1 and displays the divine perfections1 in bringing about our salvation1 in their greatest beauty and lustre4 ,footnote #adj3 ,see ,vol4 ,i4 ,page #cdg-cej4 ,footnote #ada3 ,see ,vol4 ,i4 ,page #bia1 #bib4 ,footnote #adb3 ,the force of this argument1 and the application of these and several other scriptures to ,christ1 depend upon this supposition1 which1 we take for granted1 and1 were it needful1 might easily be proved1 that whenever a divine person is said1 in scripture1 to appear in the form of an angel1 or to appear in a cloud as a symbol1 or emblem of his presence1 this is always meant of our ,saviour4 ,but compare ,watts's ,works1 #e vol4 #cha1 and ,edwards's ,works1 #d vol4 #dia4 ,quest4 ,,xliv4 ,,quest4 ,,xliv4 ,how doth ,christ execute the office of a ,priest8 ,,answ4 ,christ executeth the office of a ,priest1 in his once offering himself a sacrifice1 without spot1 to ,god1 to be a reconciliation for the sins of his people1 and in making continual intercession for them4 ,in considering ,christ's ,priestly office1 as described in this answer1 we may observe the two great branches thereof1 namely1 the offering himself a sacrifice2 and making intercession4 ,there are several scriptures which expressly mention both of them3 thus he is said1 through the eternal ,spirit1 to have offered himself without spot1 to ,god1 ,heb4 ix4 #ad4 and then described as having entered into heaven1 now to appear in the presence of ,god for us1 ver4 #bd4 and elsewhere the apostle speaks of him1 as having an unchangeable priesthood1 and being able to save them to the uttermost that come unto ,god by him1 and that this is founded on his offering up himself1 and making intercession for them1 chap4 vii4 #bd1 #be1 #bg4 ,in considering this1 we may observe1 ,i4 ,the reason of his being styled a ,priest1 which denomination was taken from those who exercised the priestly office under the ceremonial law1 who were types of him1 as such3 accordingly we may consider2 that the office of the priesthood was executed by sundry persons1 appointed to this service4 ,a priest was a public minister1 who was to serve at the altar1 to offer both gifts and sacrifices for sins1 ,heb4 v4 #a4 ,that these were offered in all the ages of the church1 after the fall of man1 appears1 from the sacrifice that ,abel offered1 which the apostle calls an excellent one1 and1 upon this occasion1 says1 that he obtained witness that he was righteous1 ,god testifying of his gifts1 ,heb4 xi4 #d4 and therefore it follows1 that it was instituted by him3 yet it does not appear that there was1 in that early age of the church1 a set of men solemnly and publickly invested in this office3 but the heads of families are generally supposed to have been the public ministers in holy things1 and particularly priests1 though they do not appear to have been then so styled2 and thus it continued till about the time that ,god brought ,israel out of ,egypt1 when1 by his appointment1 all the first-born of the children of ,israel were consecrated to him2 and these officiated as priests1 during that small interval of time1 till the priesthood was settled in the tribe of ,levi1 upon which occasion ,god says1 ,i have taken the ,levites from among the children of ,israel1 instead of all the first-born1 because all the first-born are mine2 for on the day that ,i smote all the first-born1 in the land of ,egypt1 ,i hallowed unto me all the first-born in ,israel1 ,numb4 iii4 #ab1 #ac4 ,and1 when ,god gave the ceremonial law from mount ,sinai1 he appointed that tribe to minister as priests in holy things4 ,of these some had one part of the ministry of the sanctuary committed to them1 and others another2 particularly the priesthood1 or the charge of offering gifts and sacrifices1 was more1 especially committed to the family of ,aaron1 of which the eldest son1 in their respective generations1 was generally advanced to the high priesthood1 and other descendants from him were common priests1 who acted under1 or were assistants to him in all the parts of his ministry1 excepting that which respected his entering into the holy of holies4 ,these were invested in their respective offices by unction1 though the high priest's office and unction had some things peculiar in it1 in which it exceeded theirs2 and they were all types of ,christ's priesthood1 though the high priest was so in an eminent degree2 which leads us to consider1 ,,ii4 ,the ,priesthood of ,christ1 as typified under the ceremonial law1 and that either by the service which was commonly performed by the high priest1 and other priests under him1 or as it was typified by ,melchizedec1 who is occasionally mentioned in scripture1 as shadowing forth ,christ's ,priesthood in some particular instances1 which were not contained in other types thereof4 #a4 ,we shall speak concerning the priests under the law1 as types of ,christ's ,priesthood1 and particularly shew wherein their priesthood agrees with1 or differs from his4 7#a47 ,wherein they agree4 #ast1 ,every high priest was taken from among men1 as the apostle observes1 ,heb4 v4 #a4 and was ordained for men in things pertaining to ,god4 ,and1 to this we may add1 that he was taken from among his brethren1 and so must be a member of that church1 in whose name he administered1 and of which he was the head1 by the dignity of his office4 ,in this1 he was a lively type of ,christ1 who1 in order to his being an ,high ,priest1 became man1 that he might perform this ministry for men in things pertaining to ,god4 ,it is true1 the validity of his office1 or the efficacy thereof to answer its designed end1 arose from the dignity of his ,person1 as ,god2 yet the matter thereof1 or the ministry he performed1 required that he should be taken from among men1 and have all the essential properties of the human nature2 so that1 as the high priest was taken out of the church1 or from among his brethren1 and1 by office1 was the head thereof1 ,christ was a member of the church1 and1 as such1 complied with those ordinances which ,god had instituted therein1 and from the dignity of his ,person and office1 was the ,head thereof3 as a ,member of it1 he was exposed to the same temptations and miseries as they are1 and so is able to sympathize with1 and succour them under all their temptations1 ,heb4 iv4 #ae4 compared with chap4 v4 #b4 and as the ,head thereof1 he manages all affairs relating to it1 and expects that all his people should be entirely subjected to him4 #b;dly1 ,the matter of the priest's office1 or the things that were offered by him1 were1 as was before observed1 gifts and sacrifices offered for the remission of sins2 which blessing could not be attained without shedding of blood1 as the apostle observes1 without shedding of blood there is no remission1 chap4 ix4 #bb4 ,thus ,christ was to redeem his people1 and procure forgiveness of sins1 and make atonement for them by sacrifice1 or by the shedding of blood4 #c;dly1 ,after the high priest had offered sacrifices1 there was another part of that ministry1 which was peculiar to himself1 in which he was an eminent type of ,christ1 which he performed but once a year1 to wit1 on the great day of expiation1 when he went into the holiest of all within the vail1 with blood and incense2 the blood he sprinkled on the mercy-seat over the ark1 and caused the smoke of the incense to ascend and cover the mercy-seat1 and from thence he received an intimation from ,god1 that the sacrifices1 which he had offered for the people1 were accepted1 after which he went out1 and blessed them1 in the name of the ,lord2 in all which1 he was a lively type of ,christ's executing his ,priestly office1 chap4 ix4 #c1 #g4 compared with ,lev4 xvi4 #ad4 who first offered an acceptable sacrifice for us on earth1 and then entered into heaven1 7which was typified by the priest's entering into the holy of holies7 to present his sacrifice before ,god1 and to make intercession for us2 and1 as the consequence hereof1 he blesses his people1 in turning them from all their iniquities1 and in conferring all the other fruits and effects of his sacrifice upon them4 ,thus ,christ's ,priesthood was shadowed forth by that ministry1 which was performed by the priests under the ceremonial law2 nevertheless1 7#b47 ,there were many things in which they differed2 as1 #ast1 ,the priests under the law were mere men2 but ,christ1 though truly man1 was more than a man4 ,though he was made1 in all the essential properties of the human nature1 like unto us2 yet he had a divine nature1 in which he was equal with ,god2 and therefore his ministry could not but be infinitely more valuable1 than that of any others1 who were types of him4 #b;dly1 ,the priests under the law were of the tribe of ,levi1 and therefore theirs is called1 by the apostle1 ,the ,levitical priesthood1 ,heb4 vii4 #aa4 ,but our ,saviour1 as ,man1 was of the tribe of ,judah1 and therefore did not derive his priesthood from them by descent1 as they did from one another1 chap4 vii4 #ac1 #ad4 #c;dly1 ,the sacrifices which were offered by the priests under the law1 were no other than the blood of beasts1 appointed for that purpose2 but ,christ offered his own blood1 chap4 ix4 #ab1ad4 #dthly1 ,the priests under the law were sinners2 accordingly ,aaron was obliged first to offer up sacrifice for his own sins1 and then for the peoples'1 chap4 vii4 #bg4 but ,christ needed not to do this1 for he was holy1 harmless1 undefiled1 and separate from sinners1 ver4 #bf4 #ethly1 ,the sacrifices offered by the priests under the law1 could not expiate1 or take away sins1 chap4 x4 #d4 but ,christ1 by the offering that he has made1 has for ever perfected them that are sanctified1 or made a full atonement for all sin4 ,now since it is said1 that it was impossible for sin to be expiated by the sacrifices under the law1 we are to enquire in what sense atonement was1 or could not be made thereby3 if the sin was of such a nature1 or that it was punishable by human judicature1 the making atonement by sacrifice1 in many instances1 put a stop to the prosecution1 and took away the guilt1 which the person had contracted1 as to any farther proceedings of men against him2 for this was an ordinance appointed by ,god1 in which the offender had an external and visible recourse to the blood of ,jesus1 signified by the blood which he offered2 and this is supposed to have been accompanied with repentance for the sin committed1 which gave satisfaction to the church1 as to what concerned this matter1 as offensive to them2 and they could demand no more of the offender1 in order to their declaring1 that1 so far as they were judges1 his guilt was expiated1 by that which was signified by the sacrifice which he brought1 which was offered for him1 and therefore the crime that he committed was pardoned4 ,it is true1 there were some crimes that were to be punished with death2 and1 in this case1 the church was not to receive satisfaction by sacrifice1 nor were proceedings against the guilty person to be stopped by this means3 and1 among other crimes1 that of wilful murder was one which admitted of no sacrifice2 so1 ,i think1 the meaning of what the ,psalmist says1 is to be understood1 ,thou desirest not sacrifice1 else would ,i give it1 ,psal4 li4 #af4 as implying1 that the guilt of blood was such1 that he had hereby forfeited his life1 which1 though no subject had power enough to take away1 yet ,god might1 for this1 have set his face against him1 and have cut him off1 in a visible manner1 from among his people1 as he often did1 when crimes were not punished in a legal way4 ,this punishment ,god graciously remitted1 when he told him1 by ,nathan1 that he had put away his sin1 he should not die1 #b ,sam4 xii4 #ac4 and ,david1 when he testifies his repentance1 in this ,psalm1 would have offered sacrifice1 but he finds that none was ordained for the sin he had committed4 ,in other cases1 indeed1 the church was satisfied1 excommunication1 or some other punishment1 prevented1 and the offender taken into favour1 by his offering sacrifice1 in which respect1 this service is called making atonement for him3 but1 in other respects1 it was impossible to expiate sin thereby1 so as to procure justification in the sight of ,god2 for they could not expiate it1 as to what concerns the conscience1 as it is said1 that the sacrifices could not make him1 that did the service1 perfect1 as pertaining to the conscience1 ,heb4 ix4 #i4 so that1 that guilt of sin1 which burdens the consciences of men1 as having more immediately to do with ,god1 was taken away only by ,christ's sacrifice2 in which respect1 the efficacy hereof far exceeds all the ends and designs of the sacrifices1 which were offered under the law4 ,and this farther appears1 inasmuch as these sacrifices were to be repeated1 there being a continual remembrance of sin2 for this supposes1 that sin was not hereby wholly expiated in the sight of ,god3 and1 in this1 they also differ from the sacrifice ,christ offered1 inasmuch as that1 being effectual to take away sin1 was offered but once1 chap4 x4 #aj1 #ad4 #fthly1 ,the priests under the law were mortal1 and therefore the priesthood was successive2 but ,christ1 as he was not from them by a lineal descent so he had no successor in his priesthood4 ,in this1 the apostle opposes him to them1 when he says1 ,they truly were many1 because they were not suffered to continue1 by reason of death2 but this man1 because he continueth ever1 hath an unchangeable priesthood1 chap4 vii4 #bc4 ,again1 as the priesthood ceased1 in particular persons1 by death1 so the high priesthood was sometimes taken away from those that were advanced unto it1 for some instances of maladministration3 thus the high priesthood1 for some time1 descended in the line of ,eleazar1 the elder branch of ,aaron's family2 and afterwards1 during the reign of the judges1 it was transferred to the younger branch of his family1 namely1 the descendants from ,ithamar1 in which line it was when ,eli was high priest2 and afterwards1 when his sons1 by their vile behaviour1 forfeited their right to the high priesthood1 and ,god threatened that he would take it away from his family1 #a ,sam4 ii4 #cj4 compared with ver4 #ce4 and #a ,kings ii4 #ce4 7which was accomplished when ,abiathar1 in the beginning of ,solomon's reign1 was thrust from the priesthood7 it again descended in ,zadock1 to the elder branch of ,aaron's family4 ,again the priesthood itself was not designed to continue for ever1 but only during that dispensation2 after which1 there was to be no altar1 priests1 nor sacrifice3 ,but ,christ's priesthood1 as it was unalienable1 so it could never be forfeited by male-administration1 or descend to any other2 therefore he is said to be a ,priest for ever1 which seems to be the meaning of that scripture1 in which his priesthood is considered1 as different from the ,levitical priesthood1 as those priests were made without an oath2 but this with an oath1 by him that said unto him1 ,the ,lord sware1 and will not repent1 ,thou art a priest for ever1 chap4 vii4 #ba4 which oath not only signifies the establishing of him in his priesthood1 but it secured to him that he should never fall from it4 ,there are other things in which ,christ's priesthood differs from that of the priests under the law1 in that they entered into the holy places made with hands1 but ,christ into heaven it self1 chap4 ix4 #g4 compared with ver4 #bd4 and then it was only the high priest that was to enter into the holy of holies3 ,but1 as the apostle observes1 that under the gospel1 in the virtue of ,christ's sacrifice1 all believer's are admitted into the holiest of all1 that is1 they have access through faith1 into the presence of ,god1 by the blood of ,jesus4 ,and lastly1 under the law1 there was a certain order of men that were priests1 and yet all the people were not so2 but1 under the gospel-dispensation1 believers are styled1 an holy and a royal priesthood1 and the sacrifices they offer up1 are spiritual sacrifices1 acceptable to ,god1 by ,jesus ,christ1 #a ,pet4 ii4 #e1 #i4 ,and this leads us1 #b4 ,to consider ,christ's priesthood1 as typified by ,melchizedek1 concerning whom it is said1 in ,gen4 xiv4 #ah1 #ai1 #bj4 that ,melchizedek1 king of ,salem1 brought forth bread and wine to ,abraham1 returning from the slaughter of the kings2 and he was priest of the most high ,god1 and he blessed him1 c4 ,and this is referred to1 as tending to set forth ,christ's priesthood1 in ,psal4 cx4 #d4 ,the ,lord hath sworn and will not repent2 thou art a priest for ever after the order of ,melchizedek2 and the apostle1 in ,heb4 vii4 refers to these scriptures1 which are the only places of the ,old ,testament where this is mentioned1 and applies them to ,christ's priesthood as containing many things which were not typified by the ,aaronical priesthood4 ,and it may be observed1 that when the apostle enters on this subject1 he premises this concerning it1 that it contained a very great difficulty1 as he says1 ,of whom i4 e4 ,melchizedek we have many things to say1 and hard to be uttered1 ,heb4 v4 #aa4 that is1 hard to be explained1 so as to be fully understood2 it will be no strange thing therefore if we cannot fully explain it1 or assert some things concerning it1 which are only probable2 and certainly this observation of the apostle should induce us to treat on this subject with the greatest humility and modesty4 ,as to what we have to say concerning it1 ,i hope we shall advance nothing contrary to the analogy of faith1 how difficult soever some phrases1 used in scripture1 relating thereunto1 may seem to be3 ,and the method in which we shall proceed1 shall be2 first1 to enquire who this ,melchizedek was2 and1 secondly1 how we have herein an eminent type of ,christ's priesthood in some things1 in which it was not shadowed forth by the ,aaronical priesthood4 ,we shall now enquire who this ,melchizedek probably was2 and here we pass by the conjecture of some who lived in an early age of ,christianity1 whom ,epiphanius mentions#adc1 who supposed that he was the ,holy ,ghost2 which appears to be a very absurd notion1 inasmuch as we never read in scripture1 of the ,holy ,ghost's appearing in the form of a man1 nor of his performing any of those offices which belong to the ,mediator2 and therefore it is equally contrary1 to the tenor of scripture1 to call him the priest of the most high ,god1 as it is to call the ,father so2 and thus ,melchizedek is styled1 in the scripture we are explaining4 ,i shall add no more1 as to this ungrounded opinion2 but proceed to consider that which is more commonly acquiesced in1 namely1 ,first1 ,that he was a man3 ,but when it is farther enquired1 what man8 there are three different opinions relating hereunto4 7#a47 ,the ,jews generally conclude that he was ,shem1 the son of ,noah1 as also do many other ancient and modern writers1 who pay a deference to their authority and reasoning#add4 ,the principal thing that induces them to be of this opinion1 is1 because it appears1 from scripture-chronology1 that ,shem was living at that time1 when ,abraham returned from the slaughter of the kings#ade4 ,and they farther add1 that ,shem1 having received the patriarchal benediction from his father1 might truly be reckoned the greatest man in the church1 and that both as a priest and a king1 as ,melchizedek is described to be4 ,but there are two very considerable objections against this opinion1 which have weight enough in them1 if not to overthrow it1 at least to make it very doubtful3 namely1 #ast1 ,that ,shem's father1 mother1 and descent1 together with the beginning of his life1 and afterwards the end thereof1 were well known1 the year when he was born1 and the time that he lived1 being particularly mentioned in scripture2 and therefore the apostle could not say concerning him1 as he does concerning ,melchizedek1 that he was without father1 without mother1 without descent having neither beginning of days1 nor end of life2 meaning1 as most expositors suppose1 that he was so1 because these were not known1 or mentioned in scripture4 #b;dly1 ,it is very plain from scripture1 that ,shem's place of abode was not in the land of ,canaan1 and therefore he could not be said to be king of ,salem1 that is as it is understood by the greatest number of expositors1 of ,jerusalem2 since this was the seat of the posterity of ,ham1 one of ,shem's brethren2 accordingly from ,canaan1 his son1 that land took its name4 ,this evidently appears from what is said in ,gen4 x4 #f-bj4 where the ,jebusite1 ,emorite1 ,hivite1 and other inhabitants of the land of ,canaan1 are said to be the descendants of ,ham4 ,for these reasons1 ,melchizedek does not appear to have been ,shem4 7#b47 ,there is one learned writer1 who conjectures that this ,melchizedek was ,ham#adf1 which1 indeed1 agrees very well with the place of his residence3 ,but there are other things which render this opinion not in the least probable2 not only because the same thing may be observed of ,ham1 as was before of ,shem1 that he could not be said to be without father1 without mother1 without beginning of years1 and end of life3 ,but it may farther be said concerning him1 that he had not received the patriarchal benediction from ,noah1 his posterity having had a curse entailed upon them1 as it is said1 in ,gen4 ix4 #be4 ,cursed be ,canaan4 ,therefore some question1 whether ,ham might be reckoned a member of the church1#adg much more whether he deserved to be called a priest of the most high ,god1 and king of righteousness2 though it is true1 this author#adh supposes1 that ,ham was not cursed by ,noah1 but only ,canaan his son1 and his posterity2 therefore he might have been an excellent person1 and deserved the character given of ,melchizedek4 ,but there are very few who will be convinced by this method of reasoning2 and therefore we pass it over1 and proceed to consider1 7#c47 ,that the greatest part of divines suppose1 that it is not only the safest1 but most probable way of solving this difficulty1 to confess1 that it is impossible to determine who he was1 and that the ,holy ,ghost has purposely concealed this matter1 from us1 that he might be a more eminent type of ,christ2 and therefore they suppose him to have been a certain unknown king and priest residing at ,jerusalem1 at that time when ,abraham was met by him1 and that this ought to put a full stop to all farther enquiries about him3 upon which account1 it may well be said1 concerning him1 that he was without father1 without mother1 c4 that is1 these were not known2 and what does not appear to be1 is sometimes said1 in scripture1 not to be4 ,thus concerning their opinion1 who suppose that he was a man4 ,secondly1 ,there is another opinion concerning him1 which though not so commonly received as the first and third above mentioned1 which though probably it may not be without some difficulties attending it1 yet it very much deserves our consideration1 namely1 that ,melchizedek was our ,lord ,jesus ,christ himself1 assuming1 at that time1 the form of a man1 and personating a priest and a king1 as he did on several occasions1 designing thereby to prefigure his future incarnation#adiaej ,and it is argued in defence of this opinion1 #ast1 ,that when the apostle describes him as king of ,salem1 he does not hereby intend ,jerusalem1 or that at that time1 he resided there3 ,but1 as he explains it1 in the words immediately following1 it implies1 that he was king of peace1 as this word ,salem signifies2 and accordingly he is set forth by two of those glorious titles1 which are given him elsewhere in scripture1 namely1 king of righteousness1 as it is said concerning him1 that a king shall rise and prosper1 who is called1 ,the ,lord our righteousness1 ,jer4 xxiii4 #e1 #f4 and likewise1 ,the ,prince of ,peace1 ,isa4 ix4 #f4 ,and that which makes this opinion more probable1 is1 that it doth not appear that ,jerusalem was called ,salem1 which is supposed to be a contraction of the word ,jerusalem1 till some ages after this2 for1 till ,david conquered it1 it was commonly known by the name of ,jebus1 #a ,chron4 xi4 #d4 #b;dly1 ,the apostle's description of him1 as being without father1 without mother1 without descent1 having neither beginning of days1 nor end of life1 is rather applicable to a divine ,person than a mere man4 ,and as for the sense1 which is generally given of these words1 namely1 that he was without father1 c4 because no mention is made thereof in scripture1 viz4 in those two scriptures in the ,old ,testament1 in which he is spoken of2 this seems more strained and forced1 than to understand them according to the proper sense of the words2 and1 if1 indeed1 this imports nothing else1 but the silence of scripture1 with relation thereunto1 there are many other persons who have as great a right to this character as ,melchizedek2 as ,job1 ,elijah1 c4 whereas ,melchizedek is thus described1 as distinguished from all others4 ,to this we may add1 7which will farther strengthen this argument7 what the apostle says1 that in this respect1 he was made like the ,son of ,god1 that is1 as is generally supposed1 a type of him4 ,now1 if his being without father1 mother1 descent1 c4 in the common acceptation of the words1 be inconsistent with his being a type of ,christ to the church1 in ,abraham's time1 then certainly that cannot be the sense thereof2 for he was1 without doubt1 a type of his priestly1 and kingly office to him1 and the church1 in his days1 as well as to those who lived in following ages4 ,now1 that he could not be a type thereof to many1 who lived in that age1 is evident2 for they1 who lived in the place where he was born and died1 knew his father1 mother1 descent1 beginning1 or end of life2 therefore he was no type of ,christ's eternal priesthood to them4 ,and as for ,abraham1 though he might not know his father1 mother1 or descent1 or the exact time when he was born1 and so1 in that respect he might1 in part1 he made like to the ,son of ,god1 to him1 as signifying1 that his priestly office was not derived by descent1 as the ,aaronical priesthood descended from parents to children3 yet he could not be a type of the everlasting duration of ,christ's priestly office since he was then no more without end of days1 in the common sense in which that expression was taken1 than ,abraham1 or any other who lived with him1 who could not be supposed to know the time1 or place1 of their death4 ,and1 if1 according to the common opinion1 ,melchizedek is said to be without father1 mother1 descent1 c4 because there is no mention thereof in scripture1 this could not be a type to ,abraham1 or any other1 before the word of ,god was committed to writing4 #c;dly1 ,there is another thing1 which may be observed in the apostle's description of him1 ,heb4 viii4 #h4 when he says1 that he liveth1#aea and accordingly is opposed to those priests that die1 by which he seems to be described as immortal1 and so opposed to mortal men4 ,it is not said1 that he once lived1 and that we have no mention made of the time of his death1 but he liveth1 which some conclude to be an ascription of that divine perfection to him1 whereby he is styled the living ,god1 or1 as it is said in one of the following verses1 ,he ever liveth1 ver4 #be4 to denote his eternal priesthood2 or1 as he says concerning himself elsewhere1 ,i am he that liveth1 and was dead1 and behold ,i am alive for evermore1 ,rev4 i4 #h4 #dthly1 ,that which still makes this opinion more probable1 is the consideration of the place1 where they1 who defend the other side of the question1 suppose he lived1 and the people to whom he ministered as a priest1 which seems not agreeable to the character given him1 as the greatest priest on earth4 ,the inhabitants of ,jerusalem1 at that time1 were idolaters1 or at least1 they had no relation to the church of ,god1 which was then seated in ,abraham's family2 for1 when ,abraham sojourned in ,gerar1 not many miles distant from it1 in the south-west border of the land of ,canaan1 he gives this description of it1 that he thought surely the fear of ,god was not in this place2 and it can hardly be supposed that ,jebus1 or ,jerusalem1 was much better4 ,if the ,canaanites had been members of the true church1 ,abraham would not have lived as a stranger and sojourner amongst them1 not desirous to converse with them4 ,since therefore ,jerusalem1 or ,salem1 was inhabited by those who were not worshippers of the true ,god1 how could ,melchizedek be said to be their priest1 or a minister in holy things to them8 for1 though an holy man may be a king over a wicked people1 such an one cannot well be said to be a priest to those1 who desire not to be found in the exercise of ,god's true worship4 #ethly1 ,it seems farther probable1 that ,melchisedek was not a priest1 or king1 whose usual place of residence was ,jerusalem1 where he administered and reigned1 inasmuch as we do not read that ,abraham1 at any other time1 conversed1 or joined with him in worship1 though the place where he sojourned was but a few miles distant from it1 which we can hardly suppose that he would have neglected to do1 or that we should have had no account of any intercourse between these two men1 7who must be reckoned the greatest and best that lived on earth7 besides that mentioned in the scripture we are now considering4 #fthly1 ,this may be farther argued1 from what the apostle says1 that ,melchisedek blessed ,abraham1 and infers1 from thence1 that he was superior to him1 inasmuch as the less is blessed of the better1 ,heb4 vii4 #g4 ,there are but two senses in which a person is said to bless another2 the one is1 by praying for a blessing on him1 or as ,god's messenger1 signifying1 that he would bless him2 and the other is1 by conferring blessedness upon him1 or making him blessed4 ,now1 if ,melchisedek had only blessed ,abraham1 in the former of these senses1 which he might have done1 had he been a mere man1 the apostle could not have inferred from hence1 his superiority to ,abraham2 for the lowest of men may in this sense1 bless the greatest1 that is1 pray for a blessing on them1 and ,god might employ such to declare to others that they are blessed2 yet it would not follow1 from hence1 that they are1 in this respect1 greater than them4 ,melchisedek blessed ,abraham1 and therefore1 as the apostle infers1 was greater than him1 and consequently he blessed him1 by making him blessed1 or conferring some of those blessings1 which he has to bestow1 as a divine ,person1 the ,fountain of blessedness4 ,these are the most material arguments which are brought in defence of this opinion2 from whence it seems probable1 that our ,saviour on this occasion assumed the form of a ,man1 as he often did1 and appeared to ,abraham with the mien and likeness of a ,king and ,priest2 as he is said elsewhere to appear to ,joshua1 in the form of a warrior1 with his sword drawn in his hand1 and soon discovered to him who he was2 so we may suppose1 that at this time1 he appeared to ,abraham as a ,king1 and a ,priest1 and discovered to him who he was1 and the right he had to the spoils he had gained1 of which he accepted the tithes1 partly1 to signify that this was to be the way in which the priesthood was to be supported in future ages2 but principally to give herein a type of that divine homage1 which we owe to him1 as the ,priest and ,king of his people4 ,i will not be too tenacious of this side of the question1 but1 to me1 it seems the more probable1 especially if what is objected against it does not weaken the force of the arguments brought to support it2 which is now to be considered4 ,object4 #a4 ,the place of ,melchisedek's residence is said to be ,salem1 or ,jerusalem1 in the land of ,canaan1 where he was a king and priest4 ,now this could not be said of our ,lord ,jesus ,christ2 for1 as his kingdom was not of this world1 so he never resided1 or fixed his abode in any part of it before his incarnation4 ,it is true1 he sometimes appeared then in the form of a ,man1 or an ,angel1 that he might occasionally converse with his people2 yet he never continued long1 or dwelt amongst them1 till he was made flesh2 whereas1 ,melchizedek seems to be described as an inhabitant of the land of ,canaan1 dwelling in ,salem1 therefore it cannot he meant of him4 ,answ4 ,this objection takes some things for granted1 that will not readily be allowed1 by those who entertain the contrary way of thinking1 viz4 that ,salem is the name of a place1 and that there he resided2 whereas it may be replied to this1 that it is rather a character of his person2 for1 if ,tzedek be a character of his person1 as signifying righteousness1 why should it be denied that ,salem1 from the ,hebrew word ,shalom1 is also a glorious character1 belonging to his person8 especially considering the apostle explains both of them in this sense1 when he says1 that these words1 by interpretation1 are1 ,king of righteousness1 and ,king of peace1 ,heb4 vii4 #b4 and1 if this be true1 there is no force in the other part of the objection1 taken from his residing in any particular place before his incarnation4 ,object4 #b4 ,it is farther objected1 that our ,saviour is said to be a ,priest1 after the order of ,melchisedek1 chap4 vii4 #ag4 and it is also added1 that after the similitude of ,melchisedek there ariseth another ,priest1 ver4 #ae4 meaning our ,saviour2 therefore he cannot be the same person with ,melchisedek4 ,answ4 ,this objection is much more material than any other1 which is brought against this opinion1 which1 ,i am apt to think1 determines the sentiments of many1 who give into the commonly received opinion concerning him3 ,but1 as it ought to be considered1 whether the arguments1 in defence of the other side of the question1 be conclusive2 so it may be replied to it2 that ,christ might be called a ,priest1 after the order of ,melchisedek1 though he were the person intended by him1 if we take the words in this sense2 viz4 that1 by his appearing in the form of a ,priest and a ,king to ,abraham1 he afforded a type1 or figure1 of what he would really be1 and do1 after his incarnation1 and herein gave a specimen of his ,priestly and ,kingly office1 which he would afterwards execute4 ,and this might as well be said to be a type hereof1 as any of his appearances1 in the form of a man1 were typical of his incarnation1 which divines generally call a prelibation thereof1 which differs very little from the sense of the word type4 ,as to what is said concerning another ,priest1 arising after the similitude of ,melchisedek1 though it may be reckoned a strong objection against our argument2 yet let it be considered1 that after the similitude of ,melchisedek1 imports the same thing as after the order of ,melchisedek2 and so it signifies1 that there is a similitude1 or likeness1 between what he then appeared to be1 and what he really was1 after his incarnation4 ,and as for his being called another ,priest1 that does not imply that he was a ,priest different from ,melchisedek1 but from the priests under the law2 for the apostle1 as appears by the context1 is comparing ,christ's ,priesthood with the ,aaronical2 and therefore1 when he executed his ,priestly office1 after his incarnation1 he might well be styled another ,priest1 that is1 a ,priest not descending from ,aaron1 but the anti-type of ,melchisedek1 as prefigured by this remarkable occurrence4 ,thus concerning that difficult question1 who ,melchisedek was8 ,all that ,i shall add is1 whether it were ,christ himself1 or some other person1 yet it is evident that there was herein a very eminent type of ,christ's ,kingly and ,priestly office2 and more especially of his ,priestly1 as containing in it several things that were not shadowed forth by the ,aaronical priesthood2 particularly1 though the ,aaronical priesthood contained a type of ,christ's making atonement1 by shedding his blood2 yet there was nothing in it that typified the glory of his ,person1 his immortality and sinless perfection1 the eternal duration of his ,priesthood1 or his being immediately raised up by ,god1 for that end2 nor was there herein a type of the ,kingly and ,priestly office of ,christ1 as belonging to the same ,person1 since the priests under the law were not kings1 nor the kings priests4 ,moreover1 ,melchisedek's being represented as without father1 without mother1 without descent1 having neither beginning of days1 nor end of life1 plainly signifies1 that the execution of his priestly office depended immediately on ,god1 who raised him up1 as an extraordinary ,person1 for this end1 as well as that he remains a ,priest for ever2 so that1 if we take both these types together1 we have a very plain and clear representation of ,christ's ,priestly office4 ,and this leads us to consider1 ,,iii4 ,the necessity of ,christ's executing this part of his ,priestly office1 which consists in his making satisfaction to divine justice4 ,this is generally denied by those who oppose his divinity2 and particularly the ,socinians1 who maintain1 that ,god pardons sin without satisfaction4#aeb ,and others1 who do not altogether deny the satisfaction of ,christ1 suppose1 that ,god might have pardoned sin without it2 but that it was more expedient to make a demand of it1 than not1 inasmuch as his honour1 as the ,governor of the world1 is secured thereby1 and therefore that his demanding satisfaction1 is the result of his will2 and accordingly1 that he might have required and accepted of a satisfaction1 less valuable than what was given him by our ,saviour3 ,this opinion is equally to be opposed with the former1 as derogatory to the glory of the divine perfections4 ,now1 when we assert the necessity of satisfaction1 we mean1 that ,god could not1 in consistency with his holiness and justice1 pardon sin without it2 and that no satisfaction1 short of that which ,christ gave1 is sufficient to answer the end designed thereby1 or worthy to be accepted by ,god1 as a price of redemption4 ,and1 when we assert that satisfaction was necessary1 we would be understood as intending it in the same sense1 as forgiveness of sin1 or salvation is so2 the necessity hereof being conditional1 or founded on this supposition1 that ,god designed to save sinners4 ,this1 indeed1 he might have refused to have done1 and then there would have been no room for satisfaction to be given to his justice3 ,but1 since ,god designed to be reconciled to his people1 and to bring them to glory1 we cannot but assert the necessity of satisfaction in order thereunto2 and1 to prove this1 let it be considered1 #a4 ,that the necessity hereof appears from the holiness of ,god2 and accordingly1 7#a47 ,inasmuch as he is infinitely perfect1 he cannot but will and love that which is most agreeable to his nature1 and which contains the brightest display of his image1 which consists in righteousness and true holiness1 as it is said1 ,the righteous ,lord loveth righteousness1 ,psal4 xi4 #g4 ,and it follows1 from hence1 7#b47 ,that he cannot but hate1 and have an infinite aversion to1 whatever is contrary hereunto2 for1 if his love of holiness be founded in the perfection of his nature1 then his hatred of sin1 which is opposite to it1 must be founded therein3 ,thus it is said1 ,thou art of purer eyes than to behold evil1 and canst not look on iniquity1 ,hab4 i4 #ac4 and elsewhere1 ,thou hatest all workers of iniquity1 ,psal4 v4 #e4 ,now ,god's hating sin1 consists in his infinite opposition to it1 and so it is natural to him1 or in his will1 to punish it2 and consequent thereunto1 in his actual punishing of it4 ,if the first of these be necessary1 the others must be so likewise2 or1 if he be an holy ,god1 he cannot but determine to punish sin1 and afterwards put his determination in execution4 7#c47 ,it is fit he should manifest his hatred of sin1 otherwise he could not be glorified by his creatures1 as an holy ,god2 for he cannot have the glory of any attribute ascribed to him1 unless there be a visible display thereof2 therefore it is necessary to demonstrate his hatred of sin1 by punishing it2 and1 hence an obligation arises from a necessity of nature1 and not barely from an act of his will1 to bring to condign punishment all sin1 even that which he designs to pardon3 ,but this could not have been done without a demand of satisfaction to be given1 by a surety1 in the sinner's behalf1 which plainly evinces the necessity of satisfaction1 which was the thing to be proved4 #b4 ,this farther appears1 from the punishment threatened by the law of ,god1 which is also necessary4 ,for the understanding of which1 let it be considered1 7#a47 ,that ,god cannot but give a law to intelligent creatures1 who1 as such1 are the subjects of moral government1 and therefore under a natural obligation to yield obedience to him3 ,but this they could not do1 if the law were not given and promulgated4 7#b47 ,it was necessary for ,god to annex a threatning to his law1 in which respect punishment would be due to those who violate it1 whereby obedience might be enforced1 and that fear1 which is excited by it1 would be an additional motive hereunto2 otherwise the sinner would be ready to conclude1 that he might go on in his rebellion against ,god with impunity4 7#c47 ,if this law be violated1 as it is by sin1 the truth of ,god1 as the result of the threatning annexed to it1 obliges him to punish it1 either in our own persons1 or in the person of our ,surety1 that so the honour of his law might be secured1 which he is obliged to vindicate1 as it contains a bright display of the glory of his perfections4 #c4 ,if ,god could1 consistently with his own perfections1 pardon sin without satisfaction1 he would not have sent his well-beloved ,son to suffer for it4 ,this plainly appears from his wisdom and goodness4 ,it is not consistent with the glory of his wisdom1 for him to bring about a thing with so much difficulty1 and with such displays of his vindictive justice1 in punishing one who never offended him1 if he could have answered the great end hereof on easier terms or have brought about the work of our salvation without it2 neither does it consist with his goodness to inflict punishment1 where it is not absolutely necessary1 since1 agreeably to this perfection1 he delights rather to extend compassion1 than to display his vindictive justice1 if it might be avoided4 ,accordingly he is described1 in scripture1 7speaking after the manner of men7 as punishing sin with a kind of regret1 or reluctancy1 ,hosea4 xi4 #h4 ,thus it is said to be his strange work1 ,isa4 xxviii4 #ba4 and that he doth not afflict wilingly1 nor grieve the children of men1 ,lam4 iii4 #cc4 but on the other hand1 delighteth in mercy1 ,micah vii4 #ah4 ,therefore if he could1 consistently with his perfections1 have pardoned sin without satisfaction1 he could not have commanded the sword of his vindictive justice to awake against the man that is his fellow1 ,zech4 xiii4 #g4 as an expedient to bring about an end1 that might have been attained without it4 ,moreover1 if ,god could have pardoned sin without satisfaction1 then his giving his own ,son to perform it for us1 would not have been such a wonderful instance of divine grace1 as it is represented to be in scripture2 for it could not have been the only expedient to bring about our salvation1 if satisfaction were not absolutely necessary thereunto4#aec ,,iv4 ,we are now to consider what kind of satisfaction ,god demanded1 for the expiating of sin4 ,there are many who do not pretend1 in all respects1 to deny the necessity of satisfaction2 but1 when they explain what they mean by it1 it amounts to little more than a denial thereof3 ,thus the heathen1 who had learned1 by tradition that sacrifices were to be offered1 to make atonement for sin1 concluded that these were sufficient to satisfy for it1 and thereby to deliver from the guilt thereof4 ,and some of the ,jews1 in a degenerate age of the church1 seemed to have nothing else in view1 and to have no regard to the spiritual meaning thereof1 or their reference to ,christ's satisfaction1 as types of it1 when they rested in them1 as supposing1 that the multitude of their sacrifices were sufficient to satisfy for those vile abominations1 which they were guilty of2 upon which occasion1 ,god expresses the greatest dislike thereof1 when he says1 ,to what purpose is the multitude of your sacrifices unto me8 ,i am full of the burnt-offerings of rams1 and the fat of fed beasts1 and ,i delight not in the blood of bullocks or of lambs or of he-goats1 ,isa4 i4 #aa4 ,and elsewhere he tells them1 ,i spake not to your fathers1 nor commanded them in the day that ,i brought them out of the land of ,egypt1 concerning burnt-offerings or sacrifices1 ,jer4 vii4 #bb4 ,he does not mean that these were not instituted by him2 but it is as though he had said1 ,i did not hereby intend that they should be reckoned a sufficient price to satisfy my justice for sin4 ,and1 to fence against this supposition1 the apostle says1 that it is not possible that the blood of bulls and of goats should take away sins1 ,heb4 x4 #d4 for they were far from being a sufficient price to satisfy ,god4 ,moreover1 the ,papists speak much of human satisfactions1 consisting in various penances1 fastings1 leading a mortified life1 parting with their estates1 and submitting to voluntary poverty1 with a design to make atonement for sin4 ,the main foundation of this opinion1 is their supposing1 that1 whatever satisfaction ,god demands for sin1 it is the result of his will1 and therefore he might accept of the smallest instance of obedience and suffering1 as sufficient to compensate for it1 because he has deemed it so2 and therefore they distinguish between giving satisfaction to ,god and to his justice4 ,god1 say they1 may accept of1 or be satisfied with the smallest price1 instead of that which is most valuable2 whereas nothing can1 properly speaking1 be said to satisfy justice1 but that which has in it a value in proportion to what is purchased thereby4 ,as to the former branch of this distinction1 we deny that ,god can accept of any thing as a price of redemption1 but what has a tendency to secure the glory of his perfections1 and that1 nothing less than an infinite price1 can do1 and therefore the distinction is vain1 and nothing to their purpose2 or1 if they suppose that ,god can be satisfied with what justice does not conclude sufficient1 then it is blasphemous1 and derogatory to the divine perfections4 ,therefore we can allow of no satisfaction1 but what tends to set forth the glory1 and fulfil the demands of divine justice2#aed accordingly1 we are to consider1 that the satisfaction which was demanded by the justice of ,god1 for the expiation of sin1 must contain in it two things2 namely1 #a4 ,it must be of infinite value1 otherwise it would not be sufficient to compensate for the injuries offered to the divine name by sin1 which is objectively infinite1 and therefore deserves a punishment proportioned to it1 and consequently the price demanded to satisfy for it1 must be of equal value4 ,the justice of ,god would cast the utmost contempt on any thing that falls short hereof3 thus the prophet represents one1 as making a very large overture1 which one would think sufficient1 if a finite price were so1 when he speaks1 in a beautiful climax1 or gradation1 of coming before the ,lord with burnt-offerings1 and these well chosen1 calves of a year old1 and a multitude of them2 ,will the ,lord be pleased with thousands of rams1 a price which very few were able to give1 or with ten thousands of rivers of oil8 in which he offers more than it was possible to give2 then he ascends yet higher1 and1 if it were sufficient1 would part with his first-born for his transgression1 the fruit of his body1 for the sin of his soul2 all which is reckoned an inconsiderable price1 not sufficient to procure the thing designed thereby2 and therefore he that offers it1 is advised instead of pretending to satisfy divine justice by a finite price1 to walk humbly with his ,god1 ,micah vi4 #g1 #h4 and1 whatever obedience he is obliged to perform1 not to have the vanity to think that this is a sufficient price to answer that end4 #b4 ,satisfaction must bear some similitude1 or resemblance1 as to the matter of it1 to that debt which was due from those for whom it was to be given4 ,here we must consider what was the debt due from us1 for which a demand of satisfaction was made2 this was twofold4 #ast1 ,a debt of perfect and sinless obedience1 whereby the glory of ,god's sovereignty might be secured1 and the honour of his law maintained4 ,this debt it was morally impossible for man to pay1 after his fall2 for it implies a contradiction to say that a fallen creature can yield sinless obedience2 nevertheless1 it was demanded of us1 though fallen2 for the obligation could not be disannulled by our disability to perform it4 #b;dly1 ,there was a debt of punishment1 which we were liable to1 in proportion to the demerit of sin1 as the result of the condemning sentence of the law1 which threatened death for every transgression and disobedience4 ,now1 to be satisfaction to the justice of ,god1 it must have these ingredients in it4 ,as to the infinite value of the price that was given1 this is contested by none1 but those who deny the divinity of ,christ2 and these arguments that have been brought in defence of that doctrine2 and others1 by which we have proved the necessity that our ,mediator should be ,god1 render it less needful for us1 at present1 to enlarge on this subject4#afj ,but there are many1 who do not deny the necessity of an infinite satisfaction1 who will not allow that it is necessary that there should be a resemblance between the debt contracted1 and satisfaction given2 and1 by these1 it is objected1 ,object4 #a4 ,that the least instance of obedience1 or one drop of ,christ's blood1 was a sufficient price to satisfy divine justice2 in defence of which they argue1 that these must be supposed to have had in them an infinite value2 but nothing can be greater than what is infinite1 and therefore that one single act of obedience was sufficient to redeem the whole world of fallen men1 or the whole number of fallen angels1 if ,god had pleased to order it so4 ,answ4 ,though we do not deny that the least instance of obedience1 or sufferings performed by our ,saviour1 would have been of infinite value1 inasmuch as we do not conclude the infinity of obedience to consist in a multitude of acts1 or in its being perfectly sinless2 nor do we deem his sufferings infinite1 merely because they were exquisite1 or greater than what mankind are generally liable to in this world1 but because they were the obedience and sufferings of a divine ,person2 neither do we deny1 that1 according to the same method of reasoning1 the least act of obedience and suffering1 performed by him1 would have been infinite4 ,nevertheless1 it does not follow from hence1 that this would have been a sufficient price of redemption2 for the sufficiency of the price does not only rise from the infinite value thereof1 but from ,god's will to accept of it2 and he could not be willing to accept of any price1 but what had a tendency to illustrate and set forth the glory of his holiness1 as a sin-hating ,god1 and of his sovereignty in the government of the world1 in such a way1 that the most fit means might be used to prevent the commission of it1 and of his truth1 in fulfilling the threatnings denounced1 which man was exposed to1 by his violating the law4 ,now these ends could not be answered by one single instance of obedience1 or suffering1 and therefore ,god could not deem them sufficient2 and it is plain that he did not1 for1 if he had1 he would not have delivered our ,saviour to suffer all that he did2 concerning whom it is said1 ,he spared not his own ,son1 but delivered him up for us all1 ,rom4 viii4 #cb4 ,moreover1 it was necessary that redemption should be brought about in such a way1 as would lay the sinner under the highest obligation to admire the love1 both of the ,father and the ,son4 ,now1 if ,christ had performed only one act of obedience1 or suffered in the least degree1 this instance of condescension1 though infinite1 would not have had so great a tendency to answer this end2 nor could it have been said1 as it is1 with a great emphasis of expression1 that ,god commendeth his love towards us1 in that while we were yet sinners1 ,christ died for us1 ,rom4 v4 #h4 ,object4 #b4 ,it is objected1 by others1 that ,christ's active obedience was no part of the satisfaction which he gave for us1 inasmuch as this was a debt due from him for himself1 his human nature 7in which alone he could yield obedience7 being under a natural obligation to perform it2 therefore he could not be said to pay that debt for us1 which was due for himself4 ,as for his passive obedience1 that1 indeed1 might be performed for us1 because1 being an innocent person1 he was not under any obligation to suffer1 but by his own consent2 but this cannot be said of his active obedience4 ,and it is farther objected1 that if he had performed active obedience for us1 this would have exempted us from an obligation to yield obedience ourselves1 and consequently this doctrine leads to licentiousness4 ,answ4 ,we allow that ,christ as ,man1 was obliged to perform obedience1 as a debt due from him1 as a creature1 and consequently1 now he is in heaven1 he is under the same obligation2 though this has no reference to the work of our redemption1 which was finished before he went thither3 nevertheless1 the obedience he performed before his death1 might be deemed a part of that satisfaction which he gave to the justice of ,god for us2 for1 7#a47 ,his being under the law1 was the result of his own voluntary consent1 inasmuch as his incarnation1 which was necessary1 to his becoming a subject1 was the result of the consent of his divine will4 ,now1 if he came into the world1 and thereby put himself into a capacity of yielding obedience by his own consent1 which no other person ever did1 then his obedience1 which was the consequence hereof1 might be said to be voluntary1 and so deemed a part of the satisfaction which he gave to the justice of ,god in our behalf4 7#b47 ,though we do not deny that ,christ's active obedience was a debt due to ,god for himself1 yet it does not follow1 from hence1 that it may not be imputed to us1 nor accepted for us2 even as that perfect obedience which was to have been performed by ,adam1 according to the tenor of the first covenant1 though it were to have been imputed to all his posterity1 was1 nevertheless1 primarily due from him for himself4 7#c47 ,as to that part of the objection1 in which it is supposed1 that ,christ's obedience for us1 would exempt us from an obligation to yield obedience1 this is generally brought1 by those who desire to render this doctrine odious1 and take no notice of what we say in explaining our sense thereof4 ,therefore1 in answer to it1 let it be considered1 that1 when we say ,christ obeyed for us1 we do not suppose1 that he designed hereby to exempt us from any obligation to yield obedience to ,god's commanding will1 but only to exempt us from performing it with the same view that he did4 ,we are not hereby excused from yielding obedience to ,god1 as a ,sovereign1 but from doing it with a view of meriting hereby1 or making atonement for our defect of obedience1 which was the result of our fallen state2 and therefore we are to say1 ,when we have done all1 we are unprofitable servants2 we have done that which was our duty to do1 ,luke xvii4 #aj4 without considering it as that righteousness1 by which we are to be justified in the sight of ,god4 ,we understand our obligation to yield active obedience1 in the same sense1 as we are obliged patiently to suffer whatever afflictions ,god is pleased to lay on us1 from which we are not exempted by ,christ's sufferings3 the only difference between them is1 that his sufferings were penal and satisfactory2 he suffered for us1 that hereby he might purchase for us eternal life1 which is not the end of a believer's suffering2 therefore1 why may it not be allowed1 that ,christ might perform obedience for us1 and we1 at the same time1 not be excused from it8 ,object4 #c4 ,as to what concerns the sufferings of ,christ1 it is objected1 by others1 that the whole of his passive obedience was not demanded as a price of redemption for us but only what he endured upon the cross1 which was the greatest and most formidable part of his sufferings2 and particularly those which he endured from the sixth to the ninth hour1 while there was darkness over all the land1 in which his soul was afflicted in an extraordinary manner1 which occasioned him to cry1 7,matt4 xxvii4 #de1 #df47 ,my ,god1 my ,god1 why hast thou forsaken me8#afa ,as for his other sufferings1 endured in the whole course of his life1 these are allowed to have been a convincing evidence of his love to us1 and designed1 as an example1 to induce us to bear afflictions with patience2 but that it was only his sufferings upon the cross that were satisfactory1 and that was the altar on which he offered himself for us2 which appears from those scriptures which speak of our redemption and justification1 as the effect of his crucifixion and death1 rather than of his sufferings in life4 ,answ4 ,to this it may be replied1 that1 though redemption and salvation be often attributed1 in scripture1 to ,christ's death1 or to his shedding his blood upon the cross for us1 yet there is1 in all of them1 a figurative way of speaking1 in which1 by a ,synecdoche1 a part is taken for the whole2 therefore his sufferings in his life1 though not particularly mentioned therein1 are not excluded4 ,there is one scripture1 in which1 by the same figurative way of speaking1 our justification is ascribed to ,christ's active obedience1 when it is said1 ,by the obedience of one shall many be made righteous1 ,rom4 v4 #ai4 in which1 though his passive obedience be not mentioned1 it is not excluded2 therefore1 when we read of ,christ's sufferings on the cross1 as being a part of his satisfaction1 we are not to suppose that his sufferings in life are excluded4 ,the apostle plainly intimates as much1 when he says1 ,he humbled himself1 and became obedient unto death1 even the death of the cross1 ,phil4 ii4 #h4 he humbled himself not only in his death1 but in all the sufferings he endured unto it1 in the whole course of his life2 therefore we must conclude1 that what he endured in his infancy1 and that poverty1 temptation1 reproach1 and contradiction of sinners against himself1 and all the other miseries which he underwent1 during the whole course of his life1 which were a part of that curse which was due to us for sin1 were submitted to by him to expiate it1 and consequently were a part of that satisfaction4 ,as for the cross's being styled1 as it is by some ancient and modern writers1 the altar1 on which ,christ offered himself1 we think that little more than a strain of rhetoric2 or1 if it be designed to illustrate the opinion we are now opposing1 we deny that it ought to be called the altar2 for it is no where so styled in scripture1 neither have we ground to conclude1 that the altar1 upon which the sacrifices under the law were offered1 was a type of ,christ's cross in particular2 and1 indeed1 we have a better explication of the spiritual meaning thereof1 given by ,christ himself1 when he speaks of the altar1 as sanctifying the gift1 ,matt4 xxiii4 #ai4 alluding to what is said concerning its being most holy1 and whatsoever touched it1 shall be holy1 ,exod4 xxix4 #cg4 from whence it is inferred1 that the altar was more holy than the gift1 which was laid upon it1 and it signifies1 that the altar1 on which ,christ was offered1 added an excellency to his offering2 whereas nothing could be said to do so1 but his divine nature's being personally united to his human1 which rendered it infinitely valuable4 ,this is therefore1 the altar on which ,christ was offered2 or1 at least this is that which sanctified the offering1 and not the cross on which he suffered#afb4 ,v4 ,we shall now prove1 that what ,christ did and suffered1 was with a design to give satisfaction to the justice of ,god2 and1 that what he offered1 was a true and proper sacrifice for sin4 ,all allow1 that ,christ obeyed and suffered2 and even the ,socinians themselves will not deny that ,christ suffered for us1 since this is so plainly contained in scripture3 ,but the main stress of the controversy lies in this2 whether ,christ died merely for our good1 namely1 that we might be hereby induced to believe the truth of the doctrines he delivered1 as he confirmed them1 by shedding his blood1 or that he might give us an example of patience and holy fortitude under the various evils we are exposed to1 either in life or death8 ,this is the sense in which they understand ,christ's dying for us3 ,but there is a great deal more intended hereby1 to wit1 that he died in our room and stead1 or that he bore that for us1 which the justice of ,god demanded as a debt first due from us1 as an expedient for his taking away the guilt of sin1 and delivering us from his wrath1 which we were liable to4 ,this will appear1 if we consider1 #a4 ,that he is1 for this reason1 styled our ,redeemer1 as having purchased us hereby1 or delivered1 us1 in a judicial way1 out of the hand of vindictive justice1 which is the most proper1 if not the only sense of the word redemption4 ,the ,socinians1 indeed1 speak of ,christ as a redeemer2 but they understand the word in a metaphorical sense1 as importing his delivering us from some evils1 that we were exposed to2 not by paying a price of redemption for us1 but by revealing those laws1 or doctrines1 which had a tendency to reform the world1 or laying down some rules to direct the conversation of mankind1 and remove some prejudices they had entertained2 whereas we assert1 that herein he dealt with the justice of ,god1 as offering himself a sacrifice for sin4 ,this appears from those scriptures that speak of his soul1 as made an offering for sin1 ,isa4 liii4 #aj4 or his being set forth to be a propitiation1 to declare the righteousness of ,god for the remission of sins1 ,rom4 iii4 #be4 in which respect1 he answered the types thereof under the law1 in which atonement is said to be made by sacrifice1 which1 being an act of worship1 was performed to ,god alone1 whereby sin was typically expiated1 and the sinner discharged from the guilt1 which he was liable to2 and1 in this respect ,christ is said1 as the ,anti-type thereof1 to have offered himself without spot to ,god1 when he shed his blood for us1 or to have put away sin by the sacrifice of himself1 ,heb4 ix4 #bf4 and to have given himself for us1 an offering and a sacrifice to ,god1 for a sweet smelling savour4 ,moreover1 what he did and suffered1 is styled a ransom1 or price of redemption2 and accordingly they1 who were concerned therein1 are said to be bought with a price1 #a ,cor4 vi4 #bj4 and he saith1 concerning himself1 that he came not to be ministered unto1 but to minister1 and to give his life a ransom for many1 ,matt4 xx4 #bh4 ,we read1 in scripture1 of a person's paying a sum of money1 as a ransom for his life1 when it was forfeited1 by his having been the culpable occasion of the death of another1 ,exod4 xxi4 #bi1 #cj4 and if such a consideration1 when exacted as a price of redemption1 be styled a ransom1 a person's laying down his life for another1 may1 with equal propriety1 be so called4 ,and this ,christ is said1 in many scriptures1 to have done for us2 upon which account he is styled our ,redeemer4 ,object4 ,we oftentimes read1 in scripture1 of redemption1 where there is no price paid3 ,thus ,israel is said to be redeemed out of ,egypt1 ,deut4 vii4 #h4 and ,babylon1 ,micah iv4 #aj4 ,and elsewhere1 speaking of their deliverance out of captivity1 ,god saith1 ,i will redeem thee out of the hand of the terrible1 ,jer4 xv4 #ba4 whereas there was no price of redemption paid for their deliverance1 either out of ,egypt or ,babylon1 but it was by the immediate power of ,god4 ,so ,jacob1 when he speaks of his deliverance from evil by the angel1 styles this1 his redemption from all evil1 ,gen4 xlviii4 #af4 ,now1 though we allow that the angel he there speaks of1 was our ,lord ,jesus ,christ2 yet the deliverance he wrought for ,jacob was not by paying a price for him1 but by exerting his divine power in order thereto4 ,moreover1 others are called redeemers1 who have been ,god's ministers in delivering his people3 ,thus ,moses is called a ruler and deliverer by the hands of the angel1 which appeared to him in the bush1 ,acts vii4 #ce4 so our translators rendered it#afc3 but it ought to be rendered a ,redeemer2 therefore there may be redemption without satisfaction4 ,answ4 ,this objection1 how plausible soever it may seem to be1 is not unanswerable2 and the reply which may be given to it1 is1 that though deliverance from evil may be styled redemption1 as it is oftentimes in scripture3 the reason of its being so called1 is1 because of the reference which it has to that ransom that ,christ was1 after his incarnation1 to pay for his people4 ,this was the foundation of all that discriminating grace that ,god1 in former ages1 extended to his people1 it was on the account hereof that he did not suffer them to perish in ,egypt1 or ,babylon1 and accordingly their deliverance is called a redemption1 from thence2 whereas1 we never find that any deliverance1 which ,god wrought for his enemies1 who have no concern in ,christ's redemption1 is so called4 ,and whereas ,moses is styled1 in that scripture but now referred to1 a ,redeemer1 the deliverance he wrought for them1 as an instrument made use of by the angel that appeared to him1 may1 without any impropriety of expression1 be called a redemption1 and he a redeemer1 inasmuch as that deliverance that ,christ wrought by him1 was founded on the purchase which he designed to pay1 otherwise ,moses1 would not have been so styled4 #b4 ,there are many scriptures that speak of ,christ's obedience and sufferings1 as being in our room and stead1 whereby he performed what was due from us to the justice of ,god which is the proper notion of satisfaction4 ,thus we are to understand those expressions1 in which he is said to die for us1 as the apostle says2 ,in due time ,christ died for the ungodly1 and while we were yet sinners1 ,christ died for us1 ,rom4 v4 #f1 #h4 by which we are to understand1 that he endured those sufferings in life and death which we are liable to1 with a design to procure for us justification1 reconciliation to ,god1 and eternal salvation1 and herein he was substituted in our room and stead1 as well as died for our good4#afd ,that ,christ died1 in this sense1 for his people1 farther appears1 from his being therein said to bear their sins1 as the apostle expresses it1 ,who his own self bare our sins in his own body on the tree1 #a ,pet4 ii4 #bd4 and elsewhere it is said1 ,he was wounded for our transgressions1 he was bruised for our iniquities2 the chastisement of our peace was upon him1 and with his stripes we are healed2 and the ,lord hath laid on him the iniquity of us all2 ,he is brought as a lamb to the slaughter1 he was cut off out of the land of the living2 for the transgressions of my people was he stricken1 ,isa4 liii4 #e-h4 all which expressions plainly denote that he suffered that which was due to them1 or that he died in their room and stead4 ,and this he is farther said to do1 in a sense1 in which none but he ever died for any other1 and therefore much more must be understood by it1 than his dying for the good of mankind4 ,the apostle speaking of this matter1 opposes ,christ's sufferings to his own1 with respect to the end and design thereof1 when he saith2 ,was ,paul crucified for you1 #a ,cor4 i4 #ac4 which is as though he should say1 it is true1 ,i have suffered many things for the church's advantage3 yet it would be a vile thing for you to entertain the least surmise1 as though my suffering were endured with the same view that ,christ suffered2 for he died as a sacrifice for sin1 that he might give a price of redemption to the justice of ,god1 which no one else ever did4 ,object4 #a4 ,it is objected1 to what hath been said in defence of ,christ's dying in our room and stead1 inasmuch as he bare our iniquities1 that these expressions denote nothing else but his taking them away1 which he might do1 if he had not died in our room and stead4 ,thus we have an explication of that scripture before mentioned1 which speaks of ,christ's bearing our iniquities1 wherein it appears that nothing is intended thereby but his taking away some afflictions we were liable to2 as it is said1 upon the occasion of his casting out devils1 and healing all that were sick1 that this was done that it might be fulfilled1 which was spoken by ,esaias the prophet1 saying1 ,himself took our infirmities1 and bare our sicknesses1 ,mat4 viii4 #af1 #ag4 which he might be said to do1 without his dying to satisfy the justice of ,god for us in our room and stead4 ,answ4 ,there are two things to be considered in the death of ,christ1 which1 though distinct1 are not to be separated2 one is1 his bearing those griefs1 sorrows1 or punishments1 that were due to us for sin2 the other is1 his taking them away1 as the effect and consequence of his having born or answered for them2 and the design of the prophet ,isaiah1 in his liii4 chapter1 is to shew that ,christ did both these1 as appears by several expressions therein2 accordingly when he is said1 in ver4 #d4 ,to have borne our griefs1 and carried our sorrows1 both these senses are to be applied to it2 one of which is explained by the apostle1 in #a ,pet4 ii4 #bd4 ,who his own self bare our sins in his own body on the tree2 and the evangelist1 in the text under our present consideration explains these words of the prophet in both senses1 when he saith1 ,himself took our infirmities1 and bare our sicknesses1 that is1 he submitted to give satisfaction for them1 and1 as the consequence thereof1 healed those diseases which we were liable to1 as the fruit of sin4 ,the objection therefore taken from this scripture1 against the doctrine we are maintaining1 is of no force2 for though ,christ took away those miseries1 which were the effects and consequences of sin1 it doth not follow that he did not do this1 by making satisfaction for it4 ,object4 #b4 ,there are other ends of ,christ's dying for us1 mentioned in scripture1 where though the same mode of speaking be used1 different ends are said to be attained thereby1 from that of his giving satisfaction to the justice of ,god3 ,thus it is said1 that he gave himself for our sins that he might deliver us from this present evil world1 ,gal4 i4 #d4 that he might purify unto himself a peculiar people1 zealous of good works1 ,tit4 ii4 #ad4 and that he might hereby leave us an example that we should follow his steps1 #a4 ,pet ii4 #ba4 and that he might acquire to himself some additional circumstances of glory1 thus it is said1 ,he died1 and rose and revived1 that he might be ,lord1 both of the dead and living1 ,rom4 xiv4 #i4 ,these1 and such-like ends1 are said to be attained by ,christ's death1 which do not argue that he died in our stead1 but only for our advantage4 ,and to this it may be added1 that others are represented as suffering for the church1 as well as ,christ1 namely1 for their good1 where there is no difference1 in the mode of speaking1 from that other scripture1 in which ,christ is said to die for us4 ,thus the apostle saith1 ,i rejoice in my sufferings for you1 ,col4 i4 #bd4 and this he explains elsewhere1 when he speaks of his being afflicted for the church's consolation and salvation1 #b ,cor4 i4 #f4 ,answ4 ,we do not deny but that there are other ends designed by ,christ's sufferings and death1 besides his giving satisfaction to divine justice1 which are the result and consequence thereof2 therefore we must consider him as dying in our stead1 and then the fruits and effects1 which redound to our advantage2 one is so far from being inconsistent with the other1 that it is necessary to it2 and1 in some of the scriptures but now mentioned1 both these ends are expressed1 the former being the ground and reason of the latter2 as when it is said1 ,he gave himself for our sins1 that he might deliver us from this present evil world3 the meaning is1 he first made satisfaction for sin1 and then1 as the consequence thereof1 in the application of redemption1 he designed to deliver us from the evils we are exposed to in this world2 and when1 in another scripture before-mentioned1 the apostle speaks of ,christ's purifying unto himself a peculiar people1 zealous of good works1 he mentions this not as the chief1 much less as the only design of his giving himself for his people2 but it is said1 he did this first1 that he might redeem them from all iniquity1 namely1 by giving a satisfaction to justice for them1 and then1 that having redeemed1 he might purify them to himself2 and when it is said1 that he died1 that he might be ,lord1 both of the dead and living1 the meaning is1 that he might purchase that dominion which he hath over them as ,mediator2 or that having satisfied divine justice for them1 as a ,priest1 he might1 have dominion over them as a ,king2 so that these two ends are not inconsistent with each other1 and therefore the latter doth not destroy the former4 ,and as for that scripture1 in which the apostle speaks of his sufferings for the church1 or for their consolation and salvation1 we may observe1 that he doth not say that he suffered for them1 much less1 in their room and stead1 or as a propitiation to make reconciliation1 that hereby he might promote their consolation and salvation1 as ,christ did2 much less is it said of any besides him1 that he gave his life a ransom for them1 which is an expression peculiar to himself1 wherein his death is represented as a price of redemption for them#afe4 #c4 ,that ,christ died in our room and stead1 and consequently designed hereby to give satisfaction to the justice of ,god for our sin1 appears from his death's being typified by the sacrifices under the ceremonial law1 which1 it is plain1 were substituted in the room of the offender1 for whom they were offered4 ,we read of the priest's laying his hand on the head of the sacrifice1 and confessing over it the iniquities of those for whom it was offered1 upon which occasion it is said to have born them1 ,lev4 xvi4 #ba1 #bb4 ,and the consequence thereof was their being discharged from the guilt which they had contracted1 which is called1 making atonement for sin4 ,now that this was a type of ,christ's making satisfaction for our sins1 by his death1 is evident1 inasmuch as the apostle having spoken concerning this ceremonial ordinance1 applies it to him1 when he saith1 that ,christ was once offered to bear the sins of many1 ,heb4 ix4 #bh4 ,and elsewhere1 when referring to the sacrifice of the ,lord's passover1 as the paschal lamb was styled1 ,exod4 xii4 #bg4 ,he says that ,christ our ,passover is sacrificed for us1 #a ,cor4 v4 #g4 ,and1 as such1 he is said to be made sin for us1 who knew no sin1 that we might be made the righteousness of ,god in him1 #b ,cor4 v4 #ba4 ,and as they who were ordained to perform this service1 are called priests1 ,christ1 as typified thereby1 is so styled4 ,i am sensible it will be objected1 that the sacrifices under the ceremonial law were not instituted with a design to typify ,christ's death2 which would hardly have been asserted by any1 as being so contrary to the sense of many scriptures1 had it not been thought necessary to support the cause they maintain4 ,but1 having said something concerning this before1 in considering the origin of the ceremonial law#aff1 ,i shall only add1 that it is very absurd to suppose that ,god appointed sacrifices not as types of ,christ1 but to prevent their following the custom of the ,heathen1 in sacrificing to their gods1 and that they did not take their rites of sacrificing from the ,jews1 but the ,jews from them2 and ,god1 foreseeing that they would be inclined to follow their example herein1 indulged them as to the matter1 and only made a change with respect to the object thereof1 in ordaining1 that1 instead of offering sacrifice to idols1 they should offer it to him4 ,but this runs counter to all the methods of providence in the government of the church1 which have been so far from giving occasion to it to symbolize with the religion of the ,heathen1 in their external rites of worship1 that ,god strictly forbade all commerce with them4 ,thus ,abraham was called out of ,ur of the ,chaldees1 an idolatrous country1 to live in the land of ,canaan1 and there he was to be no other than a stranger1 or sojourner1 that he might not1 by too great familiarity with the inhabitants thereof learn their ways4 ,and afterwards the ,jews were prohibited from having any dealings with the ,egyptians2 not because civil commerce was unlawful1 but lest this should give occasion to them to imitate them in their rites of worship2 to prevent which1 the multiplying horses was forbidden1 ,deut4 xvii4 #af4 upon which occasion the church saith1 in ,hos4 xiv4 #c4 ,we will not ride upon horses1 neither will we say any more to the work of our hands1 ,ye are our gods1 that is1 we will not do any thing that may be a temptation to us to join with the ,egyptians1 or other ,heathen nations1 in their idolatry2 therefore certainly ,god did not ordain sacrifices in compliance with the ,heathen1 but to typify ,christ's death4 ,thus we have endeavoured to prove that ,christ gave satisfaction to the justice of ,god for sin1 as he was a true and proper sacrifice for it4 ,i might1 for the farther strengthening of this argument1 have proved1 that the end of ,christ's death1 assigned by the ,socinians1 namely1 that he might make atonement for sin1 can hardly be reckoned an expedient to confirm any doctrine2 for there are many instances of persons having laid down their lives to confirm doctrines that have been false1 and nothing more is proved hereby1 but that the person believes the doctrine himself1 or else is under the power of delusion or distraction2 whereas a person's believing the doctrine he advances is no evidence of the truth thereof3 and as for our ,saviour's confirming his doctrines1 that was sufficiently done by the miracles which he wrought for that end4 ,and indeed1 were this the only end of ,christ's dying1 ,i cannot see how it differs from the death of the apostles1 and other martyrs1 for the sake of the gospel2 whereas ,christ laid down his life with other views1 and for higher ends1 than any other person ever suffered4 ,and to this we may add1 that if ,christ died only to confirm his doctrine1 or1 as it is farther alleged1 by those whom we oppose1 that herein he might give us an example of submission to the divine will and patience in suffering1 this would have been no manner of advantage to the ,old ,testament saints2 for ,christ could not be an example to them1 nor were the doctrines1 which they pretend he suffered to confirm1 such as took place in their time4 ,therefore ,christ was no ,saviour to them1 neither could they reap any advantage by what he was to do and suffer2 nor could they have been represented as desiring and hoping for his coming1 or1 as it is said of ,abraham1 rejoicing to see his day1 ,john viii4 #ef4 and if we suppose that they were saved1 it must have been without faith in him4 ,according to this method of reasoning1 they not only militate against ,christ's being a proper sacrifice2 but render his cross of none effect1 at least to them that lived before his incarnation2 and his death1 which was the greatest instance of love that could be expressed to the children of men1 not absolutely necessary to their salvation4#afg ,object4 ,before we close this head1 we shall consider an objection generally brought against the doctrine of ,christ's satisfaction1 namely1 that he did not undergo the punishment due for our sins1 because he did not suffer eternally2 nor were his sufferings attended with that despair1 and some other circumstances of punishment1 which sinners are liable to in the other world4 ,answ4 ,to this it may be answered1 that the infinite value of ,christ's sufferings did compensate for their not being eternal4 ,and1 indeed1 the eternity of sufferings is the result of their not being satisfactory1 which cannot be applicable to those that ,christ endured2 and as for that despair1 attended with impatience1 and other sins committed by those that suffer eternal punishments1 that arises from the eternal duration of them1 as well as from the corruption of nature1 which refuses to subscribe to the justice of ,god therein1 while complaining of the severity of his dispensations4 ,thus we have considered ,christ's death1 as a true and proper sacrifice for sin4 ,we might now take notice of an expression that is used in this answer1 which is taken from the words of the apostle1 that once offered himself1 ,heb4 ix4 #bh4 and that without spot to ,god1 ver4 #ad4 ,this offering being sufficient to answer the end designed1 there was no need of repeating it1 or of his doing any thing else with the same view2 the justice of ,god having declared itself fully satisfied when he was raised from the dead4 ,but having before considered the infinite value of what he did and suffered1 and its efficacy to bring about the work of our redemption1 whereby it appears to be more excellent than all the sacrifices that were offered under the ceremonial law1 ,i need not say any more on that subject2 and as we have also considered ,christ as being sinless1 and therefore offering himself as a ,lamb1 without spot and blemish1 and how this was the necessary result of the extraordinary formation and union of the human nature with his divine ,person1 and the unction which he received from the ,holy ,ghost2 ,i shall only observe1 at present1 what is said concerning his offering himself to ,god4 ,this he is said to have done1 in the scripture but now referred to1 through the eternal ,spirit2 which words are commonly understood of his eternal ,godhead1 which added an infinite value to his sacrifice1 or1 like the altar1 sanctified the gift1 which is certainly a great truth3 ,but it seems more agreeable1 to the most known sense of the word ,spirit1 to understand it concerning his presenting1 or making a tender of the service he performed by the hand of the eternal ,spirit unto ,god1 as an acceptable sacrifice4 ,but the main difficulty to be accounted for1 in this scripture1 is1 what is objected by the ,socinians1 and others1 who deny his deity1 namely1 how he could be said to offer himself to ,god1 since that is the same as to say1 that he offered himself to himself1 he being1 as we have before proved1 ,god equal with the ,father4 ,but there is no absurdity in this assertion1 if it be understood concerning the service performed by him in his human nature1 which1 though it was rendered worthy to be offered1 by virtue of its union with his divine ,person1 this act of worship terminated on the ,godhead1 or tended to the securing the glory of the perfections of that divine nature1 which is common to all the divine ,persons2 and it is in this sense that some ancient writers are to be understood1 when they say1 that ,christ may be said to offer up himself to himself1 that is1 the service performed in the human nature was the thing offered1 and the object hereof1 to which all acts of worship are referred1 was the divine nature1 which belongs to himself as well as the ,father4#afh ,,vi4 ,we shall now consider the persons for whom1 as a ,priest1 ,christ offered himself1 and so enter on that subject1 that is so much controverted in this present age1 namely1 whether ,christ died for all men1 or only for the elect1 whom he designed hereby to redeem1 and bring to salvation2 and here let it be premised4 ,i4 ,that it is generally taken for granted1 by those who maintain either side of the question1 that the saving effects of ,christ's death do not redound to all men1 or that ,christ did not die1 in this respect1 for all the world1 since to assert this would be to argue that all men shall be saved1 which every one supposes contrary to the whole tenor of scripture4 #b4 ,it is allowed1 by those who deny the extent of ,christ's death to all men1 as to what concerns their salvation1 that it may truly be said1 that there are some blessings redounding to the whole world1 and more especially to those who sit under the sound of the gospel1 as the consequence of ,christ's death2 inasmuch as it is owing hereunto1 that the day of ,god's patience is lengthened out1 and the preaching of the gospel continued to those who are favoured with it2 and that this is attended1 in many1 with restraining grace1 and some instances of external reformation1 which 7though it may not issue in their salvation7 has a tendency to prevent a multitude of sins1 and a greater degree condemnation1 that would otherwise ensue4 ,these may be called the remote1 or secondary ends of ,christ's death1 which was principally and immediately designed to redeem the elect1 and to purchase all saving blessings for them1 which shall be applied in his own time and way3 ,nevertheless others1 as a consequence hereof1 are made partakers of some blessings of common providence1 so far as they are subservient to the salvation of those1 for whom he gave himself a ransom4 #c4 ,it is allowed on both sides1 and especially by all that own the divinity and satisfaction of ,christ1 that his death was sufficient to redeem the whole world1 had ,god designed that it should be a price for them1 which is the result of the infinite value of it2 therefore1 #d4 ,the main question before us is1 whether ,god designed the salvation of all mankind by the death of ,christ1 or whether he accepted it as a price of redemption for all1 so that it might be said that he redeemed some who shall not be saved by him8 ,this is affirmed by many1 who maintain universal redemption1 which we must take leave to deny4 ,and they farther add1 as an explication hereof1 that ,christ died that he might put all men into a salvable state1 or procure a possibility of salvation for them2 so that many might obtain it1 by a right improvement of his death1 who shall fall short of it2 and also that it is in their power to frustrate the ends thereof1 and so render it ineffectual4 ,this we judge not only to be an error1 but such as is highly derogatory to the glory of ,god2 which we shall endeavour to make appear1 and to establish the contrary doctrine1 namely1 that ,christ died to purchase salvation for none but those who shall obtain it4 ,this may be proved1 ,i4 ,from those distinguishing characters that accompany salvation1 which are given to those for whom he died4 #a4 ,they are called his sheep1 in ,john x4 #aa4 ,i am the good ,shepherd1 the good ,shepherd giveth his life for the sheep4 ,this metaphor must certainly imply1 that they1 for whom ,christ died1 are distinguished from the world1 as the objects of his immediate care1 and special gracious providence3 ,but1 besides this1 there are several things in the context1 which contain a farther description of these sheep1 for whom he laid down his life1 which cannot be applied to the whole world3 ,thus it is said1 in ver4 #ad4 ,i know my sheep1 and am known of them1 that is1 with a knowledge of affection1 as the word knowledge is often used in scripture1 when applied to ,christ1 or his people4 ,again1 these sheep are farther described1 as those who shall certainly obtain salvation2 as our ,saviour says concerning them1 in ver4 #bg1 #bh4 ,my sheep hear my voice1 and ,i know them1 and they follow me2 and ,i give unto them eternal life1 and they shall never perish2 neither shall any pluck them out of my hand3 but this privilege1 without doubt1 belongs not to the whole world4 ,they are also considered as believers1 inasmuch as faith is the necessary consequence of ,christ's redemption1 and accordingly are distinguished from the world1 or that part thereof1 which is left in unbelief and impenitency3 ,thus ,christ says1 concerning those who rejected his ,person and gospel1 in ver4 #bf4 ,ye believe not1 because ye are not of my sheep4 #b4 ,they for whom ,christ died are called his friends1 and1 as such1 the objects of his highest love1 in ,john xv4 #ac4 ,greater love hath no man than this1 that a man lay down his life for his friends1 and they are farther described1 in the following words1 as expressing their love to him1 by doing whatsoever he commandeth them2 and1 he calls them friends1 so they are distinguished from servants1 or slaves1 who1 though they may be made partakers of common favours1 yet he imparts not his secrets to them2 but1 with respect to these1 he says1 in ver4 #ae1 #af4 ,all things that ,i have heard of my ,father1 ,i have made known unto you2 ,and they are farther distinguished from the world1 inasmuch as they are chosen by ,christ1 and ordained that they should go and bring forth fruit2 and there are several other privileges which accompany salvation1 that are said to belong to these friends of ,christ1 for whom he died4 ,object4 ,it is objected1 that what ,christ here says1 concerning his friends1 is particularly directed to his disciples1 with whom at that time he conversed and these he considers as persons who had made a right improvement of his redeeming love2 and therefore1 that redemption which the whole world might be made partakers of1 if they would1 these were like to reap the happy fruits and effects of4 ,answ4 ,to this it may be replied1 that whatever promises1 or privileges1 ,christ's disciples were made partakers of1 if these do not immediately respect their character as ministers1 but as ,christians1 they are equally to be applied to all believers4 ,now1 that what ,christ says to them1 whom he calls his friends1 is applicable to all believers1 appears from their being described as abiding in him1 and bringing forth much fruit1 under the powerful influence of his grace1 without whom they can do nothing2 and1 when he speaks1 in ver4 #ai1 #bf4 of the world's hating them1 because they are not of the world1 and of the ,comforter's being sent to testify of him1 in order to the confirmation of their faith1 this belongs to all believers1 as such2 therefore they are as much described as ,christ's friends1 for whom he laid down his life1 as his disciples1 to whom he more immediately directed his discourse4 ,and as for the other part of the objection1 namely1 that these had made a right improvement of ,christ's redemption3 the reply that may be given to it1 is1 that none but ,christ's friends can be said to have made a right improvement of redemption1 and therefore none but such have any ground to conclude that ,christ died for them3 but this is not the temper and character of the greater part of mankind1 therefore ,christ did not die for the whole world3 and it is very evident1 from this character which ,christ gives of them1 for whom he died1 that either they are1 or shall be1 of enemies1 made friends to him4 #c4 ,they are called1 ,the ,children of ,god that were scattered abroad1 who should be gathered together in one1 as the consequence of his death1 in ,john xi4 #eb4 ,this gathering together in one1 seems to import the same thing1 with what the apostle speaks of1 as a display of the grace of the gospel1 and calls it1 their being gathered together in ,christ their ,head1 in ,eph4 i4 #aj4 and one part of them he considers1 as being already in heaven1 and the other part of them on earth1 in their way to it2 and he speaks such things concerning them1 in the foregoing and following verses1 as cannot be said of any but those that shall be saved4 ,now1 if ,christ designed1 by his death1 to purchase this special privilege for his children1 certainly it cannot be supposed that he died for the whole world2 and elsewhere the apostle speaking1 in ,heb4 ii4 #aj4 concerning the ,captain of our salvation's being made perfect through sufferings considers this as a means for bringing many sons to glory1 which is a peculiar privilege belonging to the heirs of salvation1 and not to the whole world4 ,object4 #a4 ,it will be objected to this1 that nothing can be proved from the words of so vile a person as ,caiaphas1 who relates this matter2 and therefore1 though it be contained in scripture1 it does not prove the truth of the doctrine1 which is pretended to be established thereby4 ,answ4 ,though ,caiaphas was one of the vilest men on earth1 and he either did not believe this prophecy himself1 or1 if he did1 he made a very bad use of it1 yet this does not invalidate the prediction3 for though wicked men may occasionally have some prophetic intimation concerning future events1 as ,balaam had1 the instrument1 which the ,spirit of ,god makes use of in discovering them to mankind1 does not render them less certain1 for the worst of men may be employed to impart the greatest truths3 therefore it is sufficient to our purpose1 that it is said1 in the words immediately foregoing1 that being high priest that year1 he prophesied1 as it was no uncommon thing for the high priest to have prophetic intimations from ,god1 to deliver to his people1 whatever his personal character might be2 so that we must consider this as a divine oracle1 and therefore infallibly true4 ,object4 #b4 ,if it be allowed1 that what is here predicted was true1 yet the subject-matter thereof respects the nation of the ,jews1 concerning whom it cannot be said1 that every individual was in a state of salvation1 and therefore it rather militates against1 than proves the doctrine of particular redemption4 ,answ4 ,it is evident1 that when it is said that ,christ should die for that nation1 the meaning is1 the children of ,god in that nation2 for the children of ,god1 that dwelt there1 are opposed to his children that were scattered abroad2 and so the meaning is1 ,christ died that they should not perish1 who have the temper1 and disposition of his children1 wherever the place of their residence be4 #d4 ,they for whom ,christ died are called his church1 whereof he is the ,head2 and the ,body1 of whom he is the ,saviour1 in ,eph4 v4 #bc4 and these he is said to have loved1 and given himself for1 in ver4 #be4 ,now the church is distinguished from the world1 as it is gathered out of it2 and the word church1 in this place1 is taken in a very different sense1 from that in which it is understood in many other scriptures4 ,the apostle does not mean barely a number of professing people1 of which some are sincere1 and others may be hypocrites1 or of which some shall be saved1 and others not2 nor does he speak of those who are apparently in the way of salvation1 as making a visible profession of the ,christian religion3 ,but it is taken for that church1 which is elsewhere called the spouse of ,christ1 and is united to him by faith1 and that shall1 in the end1 be eternally saved by him2 this is very evident1 for he speaks of them1 as sanctified and cleansed with the washing of water by the word1 in ver4 #bf4 ,and1 as to what concerns their future state1 they are such as shall be presented to himself a glorious church1 not having spot or wrinkle1 or any such thing1 in ver4 #bg4 ,now1 since it was for these that ,christ died1 it cannot be reasonably concluded that he died equally and alike for all mankind4 ,and to this we may add1 that they are called his people1 whom he designed to save from their sins1 in ,matt4 i4 #ba4 and also a peculiar people1 who are described by this character1 by which they are known1 as being zealous of good works1 in ,tit4 ii4 #ad4 and1 by his death1 they are said not only to be redeemed1 so as to be put into the possession of the external privileges of the gospel1 but redeemed from all iniquity1 and purified unto himself2 all which expressions certainly denote those distinguishing blessings which ,christ1 by his death1 designed to purchase for those who are the objects thereof4 ,,ii4 ,that ,christ did not die equally1 and alike for all mankind1 appears from his death's being an instance of the highest love1 and they1 who are concerned herein1 are in a peculiar manner1 obliged to bless him for it as such4 ,thus the apostle joins both these together1 when he says in ,gal4 ii4 #bj4 ,he loved me1 and gave himself for me2 and elsewhere it is said1 in ,rev4 i4 #e4 ,he loved us1 and washed us from our sins in his own blood2 and herein it is said1 that ,god commendeth his love towards us1 in ,rom4 v4 #h4 as that which is without a parallel4 ,and besides1 when he speaks of this love of ,christ expressed herein1 he seems to distinguish it from that common love which is extended to all1 when he says1 ,christ died for us2 and1 that we may understand what he means thereby1 we must consider to whom it was that this epistle was directed1 namely1 to such as were beloved of ,god1 called to be saints1 in chap4 i4 #g4 ,they are also described as such1 who were justified by ,christ's blood1 and who should be saved from wrath through him2 reconciled to ,god by the death of his ,son1 and who should be saved by his life2 and1 as such1 who joyed in ,god through our ,lord ,jesus ,christ1 and by him had received the atonement1 in chap4 #i-aa4 therefore surely they1 who were thus beloved by ,christ1 to whom he expressed his love by dying for them1 must be distinguished from the world4 ,and our ,saviour speaks of this1 as far exceeding all that love1 which is in the breasts of men1 to one another1 in ,john xv4 #ah4 ,greater love hath no man than this1 that a man should lay down his life for his friends4 ,therefore we have no reason to suppose that he died equally and alike for all1 for then there would be an equal instance of love herein to the best and worst of men2 ,judas would have been as much beloved as ,peter2 the ,scribes and ,pharisees1 ,christ's avowed enemies and persecutors1 as much beloved as his disciples and faithful followers1 if there be nothing discriminating in his dying love4 ,therefore we must conclude that he died to procure some distinguishing blessings for a part of mankind1 which all are not partakers of4 ,and1 as this love is so great and discriminating1 it is the subject-matter of the eternal praise of glorified saints3 ,the new song that is sung to him1 in ,rev4 v4 #i4 contains in it a celebrating of his glory1 as having redeemed them to ,god by his blood1 out of every kindred1 and tongue1 and people1 and nation1 who were admitted into his immediate presence1 as the objects of his distinguishing love4 ,and certainly all this implies more than his purchasing the gospel-dispensation1 or the discovery of the way of salvation to mankind1 of whom the greatest part neglect1 despise1 and reap no saving advantage thereby4 ,,iii4 ,there are some circumstances attending the death of ,christ1 which argue1 that it was not designed for all the world3 particularly1 he died as a ,surety1 or as one who undertook to pay that debt1 which the justice of ,god might have exacted of men in their own persons4 ,this has already been proved2 and that which may be inferred from hence1 is1 that if ,christ1 by dying1 paid this debt1 and when he rose from the dead1 receiving a discharge from the hand of justice1 then ,god will not exact the debt twice1 so as to bring them under the condemning sentence of the law1 whom ,christ1 by his death1 has delivered from it3 this is certainly a privilege that does not belong to the whole world1 but to the sanctified4 ,moreover1 some are not justified or discharged for the sake of a ransom paid1 and never shall be2 therefore it may be concluded1 that it was not given for them4 ,,iv4 ,it farther appears1 that ,christ did not die equally and alike for all men1 in that he designed to purchase that dominion over1 or propriety in them1 for whom he died1 which would be the necessary result hereof4 ,as they are his trust and charge1 given into his hand1 to be redeemed by his blood2 7and1 in that respect1 he undertook to satisfy the justice of ,god for them1 which he has done hereby7 so1 as the result hereof1 he acquired a right to them1 as ,mediator1 by redemption2 pursuant to the eternal covenant between the ,father and him1 he obtained a right to bestow eternal life on all that were given to1 and purchased by him4 ,this tends to set forth the ,father's glory1 as he designed hereby to recover and bring back fallen creatures to himself2 and it redounds to ,christ's glory1 as ,mediator2 as herein he not only discovers the infinite value of his obedience and sufferings1 but all his redeemed ones are rendered the monuments of his love and grace1 and shall for ever be employed in celebrating his praise3 ,but certainly this is inconsistent with his death's being ineffectual to answer this end1 and consequently he died for none but those whom he will bring to glory1 which he could not be said to have done1 had he laid down his life for the whole world4 ,v4 ,that ,christ did not die1 or pay a price of redemption for all the world1 farther appears1 in that1 salvation1 whether begun1 carried on1 or perfected1 is represented1 in scripture1 as the application thereof2 and all those graces1 which are wrought by the ,spirit in believers1 are the necessary result and consequence thereof4 ,this will appear1 if we consider1 that when ,christ speaks of his ,spirit1 as sent to convince of sin1 righteousness1 and judgment1 and to guide his people into all truth he says1 ,he shall glorify me1 for he shall receive of mine1 and shall shew it unto you1 ,john xvi4 #ad4 the meaning of which is1 that he should apply what he had purchased1 whereby his glory1 as our ,redeemer1 would be eminently illustrated2 and elsewhere1 when the apostle speaks of the ,spirit's work of regeneration and sanctification1 he considers it as the result of ,christ's death1 and accordingly it is said to be shed on us abundantly1 through ,jesus ,christ our ,saviour1 ,tit4 iii4 #f4 ,and when we read of his redeeming them that were under the law1 their receiving the adoption of sons1 ,gal4 iv4 #e4 and all the privileges contained in it1 these are considered as the necessary consequences thereof2 and ,christ's being not spared1 but delivered up unto death for those who are described as chosen1 called1 justified1 and such as shall be hereafter glorified1 is assigned1 as a convincing evidence1 that ,god will with him freely give them all things1 ,rom4 viii4 #cb4 ,now this cannot1 with the least shadow of reason1 be applied to the whole world2 therefore ,christ did not die for1 or redeem1 all mankind4 ,that the application of redemption may farther appear to be of equal extent with the purchase thereof1 we shall endeavour to prove1 that all those graces1 which believers are made partakers of here1 as well as complete salvation1 which is the consummation thereof hereafter1 are the purchase of ,christ's death4 ,and herein we principally oppose those who defend the doctrine of universal redemption1 in that open and self-consistent way1 which the ,pelagians generally take1 who suppose1 that faith and repentance1 and all other graces1 are entirely in our own power2 otherwise the conditionality of the gospel-covenant1 as they rightly observe1 could never be defended1 and they1 for whom ,christ died1 namely1 all mankind1 must necessarily repent and believe4 ,thus a late writer#agj argues1 in consistency with his own scheme2 whereas some others1 who maintain the doctrine of universal redemption1 and1 at the same time1 that of efficacious grace1 pluck down with one hand1 what they build up with the other4 ,it is the former of these that we are now principally to consider1 when we speak of the graces of the ,spirit1 as what are purchased by ,christ's blood2 and1 that this may appear1 let it be observed1 #a4 ,that complete salvation is styled1 ,the purchased possession1 ,eph4 i4 #ad4 and our deliverance from the wrath to come1 is not only inseparably connected with1 but contained in it1 and both these are considered as purchased by the death of ,christ1 #a ,thess4 i4 #aj4 ,rom4 v4 #i1 #aj4 and the apostle elsewhere1 speaking concerning the church1 as arrived to its state of perfection in heaven1 and its being without spot or wrinkle or any such thing1 and without blemish1 that is1 when its sanctification is brought to perfection1 considers this1 as the accomplishment of that great end of ,christ's giving himself for it1 or laying down his life to purchase it1 ,eph4 v4 #be1 #bg4 #b4 ,it follows1 from hence1 that all that grace1 whereby believers are made meet to be partakers of the inheritance of the saints in light1 which is the beginning of this salvation1 is the purchase of ,christ's blood4 ,accordingly ,god is said to have blessed us with all spiritual blessings in heavenly places1 7or1 as it may be better rendered1 in what concerns heavenly things7 in ,christ1 ,eph4 i4 #c4 that is1 for the sake of ,christ's death1 which was the purchase thereof2 therefore it follows1 that faith and repentance1 and all other graces1 which are wrought in us in this world1 are purchased thereby3 ,thus it is said1 ,unto you it is given in behalf of ,christ to believe1 as well as to exercise those graces1 which are necessary in those who are called to suffer for his sake1 ,phil4 i4 #bi4 and elsewhere ,god is said to have exalted ,christ to be a ,prince and a ,saviour1 to give repentance1 as well as forgiveness of sins1 ,acts v4 #ca4 ,and1 since his exaltation includes in it his resurrection from the dead1 it plainly argues1 that he died to give repentance1 and consequently that this grace was purchased by him2 and when our ,saviour speaks of sending the ,spirit1 the ,comforter to convince the world of sin1 of righteousness1 and of judgment1 which comprizes in it that internal work of grace that is wrought by him1 he considers this as the consequence of his leaving the world1 after he had finished the work of redemption by his death1 and so purchased this privilege for them1 ,john xvi4 #g1 #h4 ,,vi4 ,that ,christ did not die for all mankind1 appears from his not interceding for them1 as he saith1 ,i pray not for the world1 but for them which thou hast given me1 for they are thine2 and not for his disciples alone1 but for them also which should believe on him through their word1 ,john xvii4 #i1 #bj4 ,this farther appears from a believer's freedom from condemnation being founded on ,christ's intercession1 as well as his death and resurrection1 ,rom4 viii4 #cd4 and his being1 at the same time1 styled an ,advocate with the ,father1 and a propitiation for our sins1 #a ,john ii4 #a1 #b4 ,and this may be farther argued from the nature of ,christ's intercession1 which 7as will be considered in its proper place#aga7 is his presenting himself1 in the merit of his death1 in the behalf of those for whom he suffered2 as also from his being always heard in that which he pleads for1 ,john xi4 #db4 which argues that they shall be saved1 otherwise it could not be supposed that he intercedes for their salvation3 but this he cannot be said to do for all mankind1 as appears by the event1 in that all shall not be saved4 ,object4 ,to this it is objected that ,christ prayed for his enemies1 as it was foretold concerning him1 by the prophet1 who saith1 ,he made intercession for the transgressors1 ,isa4 liii4 #ab4 and this was accomplished at his crucifixion1 when he saith1 ,father1 forgive them1 for they know not what they do1 ,luke xxiii4 #cd4 ,that which ,christ here prayed for1 was forgiveness1 which is a privilege connected with salvation2 and this he did in the behalf of the multitude that crucified him3 but it cannot reasonably be supposed1 that all these were saved3 therefore if ,christ's death and intercession respects the same persons1 and necessarily infers their salvation1 then it would follow1 that this rude and inhuman multitude were all saved1 which they1 who deny universal redemption do not suppose4 ,answ4 ,some1 in answer to this objection1 suppose1 that there is a foundation for a distinction between those supplications1 which ,christ1 in his human nature1 put up to ,god1 as being bound1 by the moral law1 in common with all mankind1 to pray for his enemies2 and his ,mediatorial prayer or intercession4 ,in the former of these respects1 he prayed for them2 which prayer1 though it argued the greatness of his affection for them1 yet it did not necessarily infer their salvation2 in like manner1 as ,stephen1 when dying1 is represented as praying for those who stoned him1 when he saith1 ,lord1 lay not this sin to their charge1 ,acts vii4 #hj4 or1 as our ,saviour prays for himself in the garden1 ,o1 my ,father1 if it be possible1 let this cup pass from me1 ,matt4 xxvi4 #ci4 whereby he signifies the formidableness of the death he was to undergo1 and that his human nature could not but dread such a degree of suffering3 this they suppose to be different from his ,mediatorial intercession for his people1 in which he represents the merit of his death1 as what would effectually procure the blessings purchased thereby2 in this latter sense1 he could not be said to pray for any of those who crucified him1 who are excluded from salvation4 ,but1 since this reply to the objection hath some difficulties attending it1 which render it less satisfactory1 especially because it supposes that he was not heard in that which he prayed for1 when he desired that ,god would forgive them1 ,i would rather chuse to take another method in answering it2 namely1 that when ,christ prays that ,god would forgive them1 he means that ,god would not immediately pour forth the vials of his wrath upon that wicked generation1 as their crime deserved1 but that they might still continue to be a people favoured with the means of grace2 this he prays for1 and herein was answered2 and his intercession for them1 though it had not an immediate respect to the salvation of all of them1 had1 notwithstanding1 a subserviency to the gathering in of his elect amongst them1 whose salvation was principally intended by this intercession1 as it was for them that he shed his blood2 and accordingly ,i apprehend1 that this desire that ,god would forgive them1 implies the same thing as ,moses's request1 in the behalf of ,israel1 did1 when he saith1 ,pardon1 ,i beseech thee1 the iniquity of this people1 as thou hast forgiven this people from ,egypt1 until now1 ,numb4 xiv4 #ai4 where to pardon intends nothing else but ,god's not punishing them as their sin deserved1 in an immediate1 and exemplary way and manner4 ,,vii4 ,the doctrine of universal redemption hath some absurd consequences attending it1 not consistent with the divine perfections2 as1 #a4 ,it would give occasion for ,christ to be called the ,saviour of those who shall not be eventually saved by him1 the ,redeemer of many1 who are held in chains by the justice of ,god1 and receive no saving benefit by his redemption1 or for him to be said to express the highest instance of love1 in dying for those who shall for ever be the objects of his hatred1 which implies a contradiction2 and what is this but to say1 that he delivers those from the wrath to come1 #a ,thess4 i4 #aj4 who are1 and shall be for ever1 children of wrath8 therefore we must either assert universal salvation1 or deny universal redemption4 #b4 ,it will also follow from hence1 that he satisfied the justice of ,god for all the sins of all men2 for to lay down a price of redemption1 is to discharge the whole debt1 otherwise it would be to no purpose4 ,now1 if he satisfied for all the sins of every man1 he did this that no sin should be their ruin1 and consequently he died to take away the guilt of final impenitency in those who shall perish2 and therefore they have1 by virtue hereof1 a right to salvation1 which they shall not obtain3 it follows then1 that since he did not die for all the sins of all men1 he did not1 by his death1 redeem all men4 #c4 ,if ,christ died for all men1 he intended hereby their salvation1 or that they should live3 but it is certain he did not intend the salvation of all men2 for then his design must be frustrated with respect to a part of them1 for whom he died1 which contains a reflection on his wisdom1 as not adapting the means to the end4 ,moreover1 this supposes that ,christ's attaining the end he designed by his death1 depends on the will of man1 and consequently it subjects him to disappointment1 and renders ,god's eternal purpose dependent on man's conduct4 #d4 ,since ,god designed1 by the death of ,christ1 to bring to himself a revenue of glory1 in proportion to the infinite value thereof1 and ,christ1 our great ,mediator1 was1 as the prophet saith1 to have a portion with the great1 and to divide the spoil with the strong1 as the consequence of his pouring out his soul unto death1 ,isa4 liii4 #ab4 it follows from thence1 that if all are not saved1 for whom ,christ died1 then the ,father and the ,son would lose that glory which they designed to attain hereby1 as the work would be left incomplete2 and a great part of mankind cannot take occasion from ,christ's redeeming them1 to adore and magnify that grace1 which is displayed therein1 since it is not eventually conducive to their salvation4 ,having endeavoured to prove the doctrine of particular redemption2 we shall now consider the arguments generally brought by those who defend the contrary scheme1 who suppose1 that ,god designed1 as the consequence of ,christ's death1 to save all mankind1 upon condition of their repenting and believing1 according to the tenor of the gospel-covenant1 which is substituted in the room of that which was violated by man's apostacy from ,god1 whereby sincere obedience comes in the room of that perfect obedience1 which was the condition of the first covenant4 ,this they call man's being brought into a salvable state by ,christ's death2 so that ,christ rendered salvation possible2 whereas faith1 repentance1 and sincere obedience1 render it certain4 ,and1 so far as this concerns the design of ,god1 in sending ,christ to redeem the world1 they suppose that ,god determined hereby to put man into such a state1 that all may be saved1 if they will4 ,and1 as to what concerns the event1 to wit1 man's complying with the condition1 they that defend universal redemption are divided in their sentiments about it2 some supposing that ,christ purchased faith and repentance for a certain number of mankind1 namely1 those who shall repent and believe1 and pursuant thereunto1 will work those graces in them2 whereas others1 who had not these graces purchased for them1 shall perish1 though ,christ has redeemed them4 ,these suppose1 that redemption is both universal and particular1 in different respects2 universal1 in that all who sit under the sound of the gospel1 have a conditional grant of grace contained therein1 whereby they are put into a salvable state1 or possibility of attaining salvation2 and particular1 with respect to those who shall repent and believe1 and so attain salvation2 in which sense they apply that scripture1 in which ,god is said to be the ,saviour of all men1 especially of those that believe1 #a ,tim4 iv4 #aj4 ,this some call a middle way1 between the ,pelagian and ,calvinistic methods of reasoning about this subject2 but it appears to be inconsistent with itself1 inasmuch as they1 who give into this hypothesis1 are forced sometimes to decline what they have been contending for on one side1 when pressed with some arguments brought in defence of the other2 therefore we shall pass this over1 and consider the self-consistent scheme1 in which universal redemption is maintained1 ,the sum of all their arguments1 who defend it in the ,pelagian way1 amounts to this1 viz4 that ,christ died not to purchase salvation absolutely for any1 but to make way for ,god's entering into a new or gospel covenant with men1 in which salvation is promised1 on condition of faith1 repentance1 and sincere obedience1 which they suppose to be in the power of those who have the gospel4 ,and1 that the heathen may not be excluded1 though it cannot be styled a gospel-covenant to them1 there are abatements made1 as to what concerns faith1 founded on divine revelation1 and the only condition that entitles them to salvation is their yielding sincere obedience to the law of nature1 in proportion to their light4 ,they farther add1 that this gospel-covenant must be conditional1 otherwise it could not be called a covenant1 as wanting an essential ingredient contained in every covenant2 and these conditions must be in our own power1 otherwise the overture of salvation1 depending on the performance thereof1 would be illusory2 and it could not be called a covenant of grace1 inasmuch as there can be no grace1 or favour1 in promising a blessing upon impossible conditions2 neither could this gospel-covenant be styled a better covenant than that which ,god entered into with our first parents1 in which the conditions were in their own power2 nor could it be an expedient to repair the ruins of the fall1 or bring man1 in any sense1 into a salvable state4 ,so that1 according to this representation of the doctrine of particular redemption1 there are not only many absurd consequences attending it1 which detract from the glory of the gospel1 but it is contrary to the holiness1 wisdom1 justice1 and goodness of ,god1 and so derogates as much from the divine perfections1 as any thing that is argued in defence of universal redemption can be pretended to do4 ,and1 to sum up the whole argument1 there is an appeal to scripture1 as that which gives countenance to it in a multitude of instances4 ,this is the substance of all that is said in defence of this doctrine2 and1 in opposition to it1 ,we shall take leave to observe1 7#a47 ,that it is taken for granted1 but not sufficiently proved1 that ,christ died to purchase the covenant of grace2 whereas1 if the difference between the covenant of redemption1 and the covenant of grace1 be only circumstantial1 as has been before observed1#agb then the death of ,christ is included among the conditions of this covenant2 and if so1 the covenant itself could not be the purchase thereof3 but1 if by ,christ's purchasing the covenant of grace1 they only meant his purchasing the graces given in the covenant1 we are far from denying it1 though they generally do4 ,that therefore which we are principally to oppose1 is their sense of the conditionality of the covenant of grace1 and its being essential to a covenant to be conditional1 namely1 to depend on uncertain conditions1 in our power to perform1 it being as they suppose1 left to the freedom of our own will to comply with or reject them1 and thereby to establish or disannul this covenant3 but having elsewhere proved that the word covenant is often used in scripture1 without the idea of a condition annexed to it1#agc and also considered in what respects those ideas1 contained in a conditional covenant between man and man1 are to be excluded1 when we speak of a covenant between ,god and man2#agd and having also1 in maintaining the doctrine of election1 endeavoured to defend the absoluteness of ,god's will1 and shewed in what sense we are to understand those scriptures that are laid down in a conditional form1#age which may1 with a little variation1 be applied to our present argument2 we shall1 to avoid the repetition of things before insisted on1 add nothing farther in answer to this part of the argument1 we are now considering1 but only that it implies ,god to be1 in many respects1 like ourselves1 and supposes that it is in our power to frustrate1 and render the death of ,christ1 which was the highest display of divine grace1 ineffectual1 and so prevent his having that glory1 which he designed to bring to his own name thereby4 7#b47 ,as to what is farther argued1 concerning the covenant of grace being a better covenant than that which ,god made with man in innocency1 and therefore that the conditions thereof must be in our own power1 otherwise ,god1 by insisting on the performance of what is impossible1 subverts the design of the gospel1 and the covenant hereupon ceases to be a covenant of grace2 it may be replied that though we freely own that the covenant of grace is1 in many respects1 better than that which ,god entered into with man in innocency1 and that it would not be so were it impossible for those1 who are concerned therein1 to attain the blessings promised to the heirs of salvation2 yet we cannot allow that it must necessarily be conditional1 in the sense in which some understand the word1 much less that the conditions thereof are in our own power1 or else the design of the gospel must be concluded to be subverted4 ,therefore we may take leave to observe1 that when ,god is said to require faith1 and all other graces in this covenant-dispensation1 and has connected them with salvation1 this does not overthrow the grace of the covenant1 but rather establish it2 for grace and salvation are not only purchased for1 but promised and secured to all who are redeemed1 by the faithfulness of ,god1 and the intercession of ,christ and shall certainly be applied to them2 and whereas1 the graces of the ,spirit are not in our own power1 this is so far from overthrowing the design of the gospel1 that it tends to advance the glory thereof1 as ,god hereby takes occasion to set forth the exceeding riches of his grace1 in making his people meet for1 and bringing them1 at last1 to glory4 ,and1 though it be not possible for all to attain salvation1 this should he no discouragement to any one to attend on those means of grace1 under which we are to hope for the saving effects of ,christ's death1 whereby we may conclude that eternal life is purchased for us1 and we shall at last be brought to it4 7#c47 ,as to what is farther alleged1 concerning the covenant of grace1 as designed to repair the ruins of the fall1 or ,god's intending hereby to bring man into a salvable state2 we are never told1 in scripture1 that what was lost by our first apostasy from ,god1 is to be compensated by the extent of grace and salvation to all mankind2 and it is not the design of the gospel to discover this to the world1 but that the exceeding riches of divine grace should be made known to the vessels of mercy1 before prepared unto glory1 ,rom4 ix4 #bc4 ,this is1 as some express it1 the plank that remains after the ship-wreck1#agf or the great foundation of our hope1 and possibility of escaping everlasting destruction2 and it is a much better ground of security1 than to lay the whole stress of our salvation on the best improvements of corrupt nature1 or those endeavours which we are to use1 to improve the liberty of our will1 in order to our escaping ruin1 without dependance on the divine assistance2 which is the method that they take to attain salvation1 who thus defend the doctrine of universal redemption4 7#d47 ,as for our being brought into a salvable state by the death of ,christ2 the gospel no where gives all mankind ground to expect salvation1 but only those who have the marks and characters of ,christ's redeemed ones2 and these are not brought by his death unto a mere possibility of attaining it1 but the scripture represents them as having the earnest1 or first fruits thereof1 and speaks of ,christ in them1 as the hope of glory1 ,eph4 i4 #ad4 ,rom4 viii4 #bc4 ,they are also said to be reconciled to ,god by the death of his ,son1 chap4 v4 #aj4 which is more than their having a bare possibility of salvation1 as the result and consequence thereof4 7#e47 ,that which is next to be considered1 is1 what concerns the doctrine of particular redemption1 as being derogatory to the divine perfections1 together with many absurd consequences1 which are supposed to attend it4 ,it is very common1 in all methods of reasoning1 and particularly in defending or opposing the doctrine of universal redemption1 for persons to endeavour to make it appear1 that the contrary scheme of doctrine is chargeable with absurdities2 and1 as we have taken the same method in opposing universal redemption1 it may reasonably be expected1 that the doctrine of particular redemption should have many absurd consequences charged upon it2 to which we shall endeavour to reply1 that thereby it may be discerned whether the charge be just or no4 ,and1 #a4 ,the doctrine of particular redemption is supposed to be inconsistent with the goodness of ,god1 as it renders salvation impossible to the greatest part of mankind1 and their state irretrievable by any means that can be used1 and so has a tendency to lead them to despair4 ,but to this it may be replied1 #ast1 ,that it must be owned1 that they1 for whom ,christ did not die1 cannot be saved2 and therefore1 had ,god described any persons by name1 or given some visible character1 by which it might be certainly concluded that they were not redeemed1 it would follow from thence1 that their state would be desperate4 ,but this is not his usual method of dealing with mankind3 he might1 indeed1 have done it1 and then such would have been thereby excluded from1 and not encouraged to attend on the means of grace2 but he has1 in wisdom and sovereignty1 concealed the event of things1 with respect hereunto1 from the world2 and therefore there is a vast difference between men's concluding that a part of the world are excluded from this privilege2 and that they themselves are included in that number3 the latter of which we have no warrant to say1 concerning ourselves1 or any others1 especially so long as we are under the means of grace4 ,there is1 indeed1 one character of persons in the gospel1 which gives ground to conclude that ,christ did not die for them1 and that is what respects those who had committed the unpardonable sin4 ,i shall not1 at present1 enter into the dispute1 whether that sin can now be committed or no1 since we may be occasionally led to insist on that subject under another head2 but there seems to be sufficient ground to determine1 either that this cannot be certainly known1 since the extraordinary gift of discerning of spirits is now ceased2 or1 at least1 that this cannot be applied to any who attend on the means of grace with a desire of receiving spiritual advantage thereby4 #b;dly1 ,if ,christ's not dying for the whole world be a means to lead men to despair1 as salvation is hereby rendered impossible1 this consequence may1 with equal evidence1 be deduced from the supposition1 that all mankind shall not be saved1 which they1 who defend universal redemption1 pretend not to deny3 but will any one say1 that this supposition leads men to despair8 or ought it to be reckoned a reflection on the divine goodness1 that so many are left to perish in their fallen state1 by the judicial hand of ,god1 which might have applied salvation unto all1 as well as purchased it for all mankind8 #b4 ,the doctrine of particular redemption is farther supposed to be inconsistent with the preaching the gospel1 which is generally styled a door of hope2 and then the dispensation we are under cannot be called a day of grace2 which renders all the overtures of salvation made to sinners illusory1 and contains in it a reflection1 not only on the grace of ,god1 but his holiness4 ,in order to our replying to this1 something must be premised to explain what we mean by a day of grace1 and the hope of the gospel1 which accompanies it4 ,and here1 let it be considered1 7#a47 ,that we hereby intend such a dispensation in which sinners are called to repent and believe1 and so obtain salvation2 not that we are to suppose that it is to be attained by their own power1 without the special influences of the ,holy ,ghost1 for this would be to ascribe that to man1 which is peculiar to ,god2 nor that ,god would give his special grace to all that sit under the sound of the gospel2 for this is contrary to common observation and experience1 since many make a profession of religion who are destitute of saving grace4 ,as for the hope of the gospel1 or that door of hope that is opened therein to sinners1 we cannot understand any thing else thereby1 but that all1 without distinction1 are commanded and encouraged to wait on ,god in his instituted means of grace1 and the event hereof must be left to him who gives and withholds success to them1 as he pleases4 ,all have this encouragement1 that1 peradventure they may obtain grace1 under the means of grace2 and this is not inconsistent with their being styled a door of hope1 and ,god is not obliged to grant sinners a greater degree of hope than this1 to encourage them to wait on him in his ordinances1 notwithstanding there is a farther motive inducing us hereunto1 namely1 that this is his ordinary way1 in which he works grace2 or1 if ,god is pleased to give us desires after the efficacy of his grace1 or any degree of conviction of sin and misery2 this is still a farther ground of hope1 though it fall short of that grace of hope that accompanies salvation4 7#b47 ,as to what concerns the preaching of the gospel1 and the overtures of salvation to all therein1 which1 upon the supposition of ,christ's not dying for all men1 they conclude to be illusory1 and repugnant to the holiness of ,god4 ,to this it may be replied1 that we do not deny that in preaching the gospel1 ,christ is offered to the chief of sinners1 or that the proclamation of grace is made public to all1 without distinction3 but this will not overthrow the doctrine of particular redemption1 if we rightly consider what is done1 in offering ,christ to sinners2 which1 that it may be understood1 let it be observed1 #ast1 ,that ,god has given us no warrant to enter into his secret determinations1 respecting the event of things1 so as to give any persons ground to conclude that they are redeemed1 and have a warrant to apply to themselves the promise of salvation1 or any blessings that accompany it1 while in an unconverted state4 ,ministers are not to address their discourses to a mixed multitude of professing ,christians1 in such a way1 as though they knew that they were all effectually called1 and chosen of ,god4 ,our ,saviour compares them to the faithful and wise steward1 whose business it is to give every one their portion of meat in due season1 ,luke xii4 #db4 and therefore they are1 consistently with what is contained in scripture1 to tell them1 that salvation is purchased for a part of mankind1 and they know not but that they may be of that number1 which will be an evidence to them that they are so4 #b;dly1 ,when ,christ is said to be offered to sinners1 in the preaching of the gospel1 that1 which is intended thereby1 is his being set forth therein as a most desirable object1 altogether lovely1 worthy to be embraced1 and submitted to2 and not only so1 but that he will certainly save all whom he effectually calls1 inasmuch as he has purchased salvation for them4 #c;dly1 ,it includes in it an informing sinners1 that it is their indispensible duty and interest to believe in ,christ1 and in order thereto1 that they are commanded and encouraged to wait on him for that grace1 which can enable them thereunto3 and1 as a farther encouragement1 to let them know that there is a certain connexion between grace and salvation2 so that none1 who are enabled1 by faith1 to come to ,christ1 shall be cast out1 or rejected by him4 ,this is the preaching and hope of the gospel2 and1 in this sense1 the overtures of salvation are made therein2 which is not in the least inconsistent with the doctrine of particular redemption4#agg ,object4 ,though this be such a method of preaching the gospel1 as is consistent with the doctrine of special redemption2 yet there is another way of preaching it1 which is more agreeable to the express words of scripture1 and founded on the doctrine of universal redemption2 and accordingly sinners ought to be told1 that the great ,god1 in the most affectionate manner1 expostulates with them1 to persuade them to accept of life and salvation1 when he represents himself1 as having no pleasure in the death of the wicked1 and1 with an earnestness of expression says1 ,turn ye1 turn ye1 from your evil ways2 for why will ye die1 ,o house of ,israel8 ,ezek4 xxxiii4 #aa4 ,therefore the design of the gospel is1 to let the world know that ,god's dealing with mankind1 in general1 are full of goodness2 he would not have any perish1 and therefore has sent his ,son to redeem them all1 and1 as the consequence hereof1 pleads with them to turn to him1 that they may reap the benefits purchased thereby4 ,answ4 ,whatever be the sense of these expostulatory expressions1 which we frequently meet with in scripture1 we must not suppose that they infer1 that the saving grace of repentance is in our own power2 for that is not only contrary to the sense of many other scriptures1 but to the experience of every true penitent1 whose language is like that of ,ephraim1 ,turn thou me1 and ,i shall be turned1 ,jer4 xxxi4 #ah4 nor must we conclude1 that ,god designs to save those that shall not be saved2 for then he could not say1 ,my counsel shall stand1 and ,i will do all my pleasure1 ,isa4 xlvi4 #aj4 ,if these ideas1 as unworthy of ,god1 be abstracted from the sense of such-like scriptures1 we may understand them1 not only in a way that is consistent with the divine perfections1 but with the doctrine of particular redemption2 which1 that it may appear1 let it be considered1 that it is a very common thing1 in scripture1 for ,god to condescend to use human modes of speaking1 and those1 in particular1 by which various passions are set forth2 notwithstanding1 we must not conclude that these passions are in ,god as they are in men4 ,such expostulations as these1 when used by us1 signify1 that we earnestly desire the good of others1 and are often warning them of their danger3 but all is to no purpose1 for they are obstinately set on their own ruin1 which we can by no means prevent2 it being either out of our power to help them1 or1 if we could1 it would not redound to our honour to do it4 ,this draws forth such-like expostulations from men2 but the weakness contained in them1 is by no means to be applied to ,god3 it cannot be said to be out of his power to give grace to impenitent sinners2 nor1 in case he has so determined1 will it tend to his dishonour to bestow it4 ,now1 that we may understand the sense of these scriptures1 let it be considered1 #a4 ,that life and death1 in scripture1 are oftentimes used to signify the external dispensations of providence1 as to what concerns that good or evil1 which ,god would bring on his people3 thus it is said1 ,see1 ,i have set before thee this day1 life and good1 death and evil1 ,deut4 xxx4 #ae1 #ai1 #bj4 where life is explained in the following words1 as signifying their being multiplied and blessed in the land1 whither they were to go to possess it2 and when ,god advises them in a following verse1 to choose life1 the consequence of this is1 that both they and their seed should live1 that they might dwell in the land1 which the ,lord sware to their fathers to give them2 and elsewhere1 when ,god says1 by the prophet ,jeremiah1 ,i set before you the way of life1 and the way of death1 ,jer4 xxi4 #h4 he explains it in the following words1 as containing an expedient for their escaping temporal judgments1 when he says1 ,he that abideth in the city1 shall die by the sword1 and by the famine1 and by the pestilence2 but he that goeth out1 and falleth to the ,chaldeans1 shall live4 ,and ,i cannot see any reason to conclude1 but that many other expressions1 of the like nature1 in which ,god promises life1 or threatens death to the house of ,israel1 by the prophets1 who often warned them of their being carried into captivity1 and dying in their enemies' land1 have a more immediate respect thereunto2 and that proverbial expression1 which the ,israelites are represented as making use of1 ,the fathers have eaten sour grapes1 and the childrens' teeth are set on edge1 ,ezek4 xviii4 #b4 seems to intimate no more than this2 q4 d4 that our fathers have sinned1 and thereby deserved that the nation should be ruined by being carried captive1 and we must suffer for their sins2 in answer to which1 ,god tells them1 that this proverb should not be used by them1 but this evil should be brought on them for their own iniquities1 or prevented by their reformation1 namely1 by forsaking their idolatry1 whoredom1 violence1 oppression1 and other abominations4 ,and then he adds1 ver4 #ab1 #ac1 #ag1 #ah4 the soul that sinneth1 it shall die1 that is1 if you continue to commit these vile enormities1 you shall be followed with all those judgments which shall tend to your utter ruin2 but if the wicked will turn from all his sins which he hath committed1 he shall surely live1 he shall not die1 ver4 #ba4 ,if this be the sense of these and such-like texts1 then it was not wholly out of their own power thus to turn to ,god1 how much soever that special grace1 which accompanies salvation1 be out of our power4 ,it is one thing to say1 that man cannot work a principle of grace in himself1 or to do that by his own power1 which is the special gift and work of the ,spirit of ,god1 and1 as the consequence thereof1 have ground to expect eternal salvation2 and another thing to say1 that he cannot abstain from some gross enormities1 as an expedient to prevent desolating judgments4 ,but if it will not be allowed that this is the sense of all those scriptures1 that promise or threaten life or death1 which ,i do not pretend peremptorily to assert1 let it be farther added1 #b4 ,that if spiritual and eternal blessings be included in the word life1 and the contrary in death1 in the scriptures but now referred to1 we may account for the sense of them1 without supposing that ,god designs what shall never come to pass1 to wit1 the universal salvation of mankind1 though a part of them shall not be saved1 by considering desire1 in him1 as signifying the effects of desire in men4#agh ,thus ,god's not desiring a thing1 denotes it not to be the object of desire2 accordingly when he desires not the death of sinners1 it implies1 that they ought to endeavour to avoid it1 as the most formidable evil2 and1 on the other hand1 his taking pleasure in a thing1 as he does in the salvation of his people1 signifies not only his intending to save them1 but the inexpressible happiness which they shall attain thereby2 and1 when he exhorts them1 as an expedient to attain this privilege1 to turn1 this signifies the inseparable connexion between salvation and repentance1 or turning to ,god1 which1 though it be ,god's gift1 it is1 notwithstanding1 our act and indispensible duty4 ,therefore1 if we take this1 and such-like scriptures1 in either of these two senses1 they are far from giving countenance to the doctrine of universal redemption4 #c4 ,there is another absurd consequence charged upon the doctrine of special redemption1 namely1 that it is inconsistent with our being exhorted and encouraged to repent and believe for the remission of sins1 or to the saving of the soul1 as scripture gives all men a warrant to do1 ,acts ii4 #ch4 and since all are commanded to exercise these graces1 and to expect salvation1 as connected therewith1 the doctrine of particular redemption1 as a late writer insinuates1 puts us under a necessity of believing a lie4 ,and he farther adds1 that if the condition1 annexed to the promise of salvation1 be impossible1 and known to be so1 it gives no encouragement to set about it2 and1 if he who promises knows it to be so1 he promises nothing1 because nothing that a person can obtain1 or be the better for1 whereby he is deluded1 and a cheat put upon him1 by pretending kindness1 in making the promise1 and intending no such thing4#agi ,thus that author represents the doctrine of particular redemption1 as containing the most blasphemous consequences that words can express3 he must therefore have been very sure that his argument was unanswerably just1 though1 ,i hope1 we shall be able to make it appear that it is far from being so2 which1 that we may do1 let it be considered1 7#a47 ,that we are to distinguish between a person's being bound to believe in ,christ1 and to believe that ,christ died for him2 the first act of faith does not contain in it a person's being persuaded that ,christ died for him1 but that he is the ,object of faith1 as he is represented to be in scripture2 and accordingly it supposes that we are convinced that ,christ is the ,messiah1 that he purchased salvation for all who shall attain it1 and is able to save1 unto the utmost1 all that come unto ,god by him2 and also1 that it is our duty and interest so to do4 ,and1 since saving faith is not in our own power1 but the work and gift of divine grace1 we are encouraged to wait on ,god in his ordinances1 and1 with fervent prayer1 to beseech him that he would work this grace in us1 acknowledging1 that if he should deny us this blessing1 there is no unrighteousness in him2 and we are to continue waiting on him1 and using all those means which are in our power1 though they cannot attain their end1 without his blessings2 and1 when he is pleased to work this grace in us1 we shall be enabled to put forth another act of faith1 which is properly saving1 as intended by the scripture1 which speaks of believing to the saving of the soul1 which consists in receiving of him1 and resting on him for salvation1 as hoping that he hath died for us1 inasmuch as he hath given us that temper and disposition of soul1 which is contained in that character which is given of those for whom ,christ died4 7#b47 ,we must farther distinguish between ,god's commanding all that sit under the sound of the gospel to believe in ,christ2 and his giving them ground to expect salvation1 before they believe in him4 ,faith and repentance may be asserted to be duties incumbent on all1 and demanded of them1 when1 at the same time1 it doth not follow that all are given to expect salvation1 upon the bare declaration that they are so4 ,accordingly the command and encouragement is to be considered in this order2 first1 as it respects our obligation to believe2 and then1 as it respects our hope of salvation2 and neither the former nor the latter of these does1 in the least1 infer that ,god intended to save all mankind1 or gave them ground to expect salvation1 who do not believe in ,christ4 7#c47 ,as to what is farther suggested1 concerning salvation's being promised on such conditions1 as are known1 both by ,god and man1 to be impossible1 the only answer that need be given to this1 is1 that though with men this is impossible1 yet with ,god all things are possible1 ,matt4 xix4 #bf4 ,when we consider faith and repentance1 as conditions connected with salvation1 or as evincing our right to claim an interest in ,christ1 and that salvation1 which is purchased by him1 in which sense1 as was before observed1 we do not oppose their being called conditions thereof1 by those who are tenacious of that mode of speaking2#ahj and we do not call them impossible conditions1 any otherwise than as they are so1 without the powerful energy of the ,holy ,spirit2 we cannot think that our asserting1 that it is impossible that all mankind should thus repent and believe1 is a doctrine contrary to scripture1 which gives us ground to conclude1 that all men shall not be saved1 and consequently that all shall not believe to the saving of the soul4 ,and1 when we consider the impossibility thereof1 we do not suppose that ,god has given all mankind ground to expect this saving faith1 upon which the blasphemous suggestion1 relating to his deluding men1 is founded2 it is enough for us to say1 that ,god has not told any one1 who attends on his ordinances1 in hope of obtaining this grace1 that he will not give him faith2 and more than this need not be desired by persons to induce them to perform this duty1 while praying and waiting for the happy event thereof1 to wit1 our obtaining these graces1 and so being enabled to conclude that ,christ has died for us4 #d4 ,if all the absurdities before mentioned will not take place to overthrow the doctrine of particular redemption1 there is another argument1 which they1 who oppose it1 conclude to be unanswerable1 namely1 that it does not conduce so much to advance the grace of ,god1 as to assert that ,christ died for all men1 inasmuch as more are included herein1 as the objects of divine favour1 therefore ,god is hereby more glorified4 ,to this it may be replied1 that it does not tend to advance the divine perfections1 to suppose that ,god designed to save any that shall perish1 for that would be to argue1 as has been before considered1 that the purpose of ,god1 with respect to the salvation of many1 is frustrated4 ,but1 since the stress of the argument is laid on the display of the glory of divine grace2 that does not so much consist in the extent of the favour1 with respect to a greater number of persons1 as it does in its being free and undeserved1 and tending1 for this reason1 to lay the highest obligation on those who are concerned herein1 which is the most known sense of the word grace4 ,but inasmuch as it will be objected1 that this is only a criticism1 respecting the sense of a word1 it may be farther replied to it1 that if the grace1 or goodness of ,god1 be more magnified by universal1 than particular redemption1 as including more1 who are the objects thereof1 the same method of reasoning would hold good1 and they might as well attempt to prove1 that there must be an universal salvation of mankind2 for that would be a greater display of divine goodness1 than for ,god only to save a few2 and it would be yet more eminently displayed1 had he not only saved all mankind1 but fallen angels4 ,shall the goodness of ,god be pretended to be reflected on1 because he does not extend it to all that might have been the objects thereof1 had he pleased8 ,has he not a right to do what he will with his own8 ,and may not his favour be communicated in a discriminating way1 whereby it will be more advanced and adored1 by those who are the objects thereof1 without our taking occasion from thence to reply against him1 or say1 what dost thou8 ,and to this it may be added1 that they1 who make use of this method of reasoning1 ought to consider that it tends as much to militate against the doctrine they maintain1 namely1 that ,god hath put all mankind into a salvable state1 or that ,christ1 by his death1 procured a possibility of salvation for all2 which1 according to their argument1 is not so great a display of the divine goodness1 as though ,god had actually saved all mankind1 which he might have done2 for he might have given repentance and remission of sins to all1 as well as sent his ,son to die for all2 therefore1 upon this head of argument1 universal redemption cannot be defended1 without asserting universal salvation4 ,thus concerning those absurdities which are pretended to be fastened on the doctrine of particular redemption2 we proceed to consider the last and principal argument that is generally brought against it1 namely1 #e4 ,that it is contrary to the express words of scripture2 and some speak with so much assurance1 as though there were not one word in scripture1 intimating1 that our ,lord died only for a few1 or only for the elect2#aha though others will own1 that there are some scriptures that assert particular redemption1 but that these are but few2 and therefore the doctrine of universal redemption must be aquiesced in1 as being maintained by a far greater number of scriptures3 but1 in answer to this1 let it be considered1 that it is not the number of scriptures1 brought in defence of either side of the question1 that will give any great advantage to the cause they maintain1 unless it could be made appear that they understood them in the true and genuine sense of the ,holy ,ghost therein3 but this is not to be passed over1 without a farther enquiry into the sense thereof1 which we shall do1 and endeavour to prove that it does not overthrow the doctrine we have been maintaining1 how much soever the mode of expression may seem to oppose it2 and1 in order hereunto1 we shall first consider in what sense all1 all men1 the world1 all the world1 and such-like words are taken in scripture1 as well as in common modes of speaking1 in those matters that do not immediately relate to the subject of universal redemption2 and then we may1 without much difficulty1 apply the same limitations to the like manner of speaking1 which we find in those scriptures which are brought for the proof of universal redemption4 ,here we are to enquire into the meaning of those words that are used1 which seem to denote the universality of the subject spoken of1 when nothing less is intended thereby1 in various instances1 which have no immediate reference to the doctrine of redemption4 ,and1 7#a47 ,as to the word all4 ,it is certain1 that it is often used when every individual is not intended thereby3 thus we read in ,exod4 ix4 #f4 that all the cattle of ,egypt died1 when the plague of murrain was inflicted on the beasts2 whereas it is said1 in the following words1 that none of the cattle of the children of ,israel died2 and1 from ver4 #c4 it appears that none of the ,egyptians' cattle died1 save those in the field2 and it is plain1 that there was a great number of cattle that died not1 which were reserved to be cut off by a following plague1 viz4 that of hail1 in ver4 #ai4 ,moreover1 it is said1 in ver4 #be4 that the hail smote every herb of the field1 and brake every tree of the field2 yet we read1 in chap4 x4 #e4 of the locusts eating the residue of that which escaped1 and remained unto them from the hail4 ,again1 we read1 in ,exod4 xxxii4 #c4 that all the people brake off the golden ear-rings which were in their ears1 of which ,aaron made the calf1 which they worshipped2 whereas it is not probable that all wore ear-rings2 and it is certain1 that all did not join with them1 who committed idolatry herein2 for the apostle intimates as much1 when he speaks of some of them as being idolaters1 who sat down to eat and drink1 and rose up to play1 #a ,cor4 x4 #g4 ,and some conclude1 that those of the tribe of ,levi1 who gathered themselves unto ,moses1 and joined with him in executing the vengeance of ,god on the idolaters1 are said to be on the ,lord's side2 not barely because they repented of their idolatry1 but because they did not join with the rest in it2 and1 if this be the sense of the text1 yet it does not appear that they were all exempted from the charge of idolatry1 though it be said1 that all the sons of ,levi were gathered to him2 for we read1 in ver4 #bi4 of every man's slaying his son1 and his brother2 and1 in ,deut4 xxxiii4 #i4 it is said1 on this occasion1 that they did not know their fathers1 nor their children1 that is1 they did not spare them2 therefore some of that1 as well as the other tribes1 joined in the idolatry1 though they were all gathered to ,moses1 as being on the ,lord's side4 ,again1 we read1 in ,zeph4 ii4 #ad4 where the prophet speaks concerning ,god's destroying ,syria1 and making ,nineveh desolate1 that all the beasts of the nations shall lodge in the upper lintels of it2 by which he intends that those beasts1 that generally lodge in the wilderness1 or in places remote from cities1 such as the cormorant and bittern1 c4 should take up their residence in those places1 which were formerly inhabited by the ,ninevites2 therefore all the beasts cannot be supposed to signify all that were in all parts of the world4 ,again1 the prophet ,isaiah1 in chap4 ii4 #b4 when speaking of the multitude which should come to the mountain of the ,lord's house1 which he expresses by all nations coming to it1 explains what is meant by all nations coming to it1 in the following verse1 namely1 that many people should say1 ,let us go up to the mountain of the ,lord2 and the prophet ,micah1 referring to the same thing1 says1 in chap4 iv4 #b4 that many nations shall say1 ,let us go up to it1 as containing a prediction of what was to be fulfilled in the gospel-day1 in those that1 out of various nations1 adhered to the true religion4 ,again1 it is said1 in #a ,chron4 xiv4 #ag4 that the fame of ,david went forth into all the lands1 which cannot be meant of those which were far remote1 but those that were round about ,judea4 ,moreover1 it is said1 in ,matt4 iii4 #e1 #f4 that ,jerusalem1 and all ,judea1 and all the region round about ,jordan1 went out to ,john1 and were baptized of him2 which cannot be understood in any other sense1 but that a great number of them went out to him for that purpose4 ,and when it is said1 in ,matt4 xxi4 #bf4 that all men held ,john as a prophet1 it is not to be supposed that the ,scribes and ,pharisees1 and many others1 who cast contempt on him1 held him to be so2 but that there were a great many who esteemed him as such4 ,and when our ,saviour says1 in ,matt4 x4 #bb4 ,ye shall be hated of all men for my name's sake1 it is certain1 that those that embraced ,christianity are to be excluded out of their number who hated them4 ,again1 when it is said1 in ,acts ii4 #e4 that there were dwelling at ,jerusalem1 ,jews of every nation under heaven1 it is not to be supposed that there were ,jews residing in every nation1 who resorted to ,jerusalem2 upon which occasion1 a learned writer#ahb puts this question1 ,were there any who resorted there from ,england or ,scotland8 ,again1 we read1 in ,john iii4 #bf4 that ,john's disciples came to him1 complaining1 that ,jesus baptized1 and all men came unto him2 by which nothing more is to be understood1 but that many1 among the ,jews attended on his ministry1 which were1 by far1 the smaller part of that nation4 ,by these1 and many other scriptures1 that might be brought to the same purpose1 it appears1 that the word ,all sometimes denotes not every individual1 but a part of mankind4 7#b47 ,let us now consider the sense in which we are to understand the world1 or all the world2 from whence it will appear1 that only a small part of the world is intended thereby in many scriptures3 thus the ,pharisees said1 upon the occasion of a number of the ,jews following our ,saviour1 in ,john xi4 #ai4 ,the world is gone after him4 ,how small a part of the world was the ,jewish nation8 and how small a part of the ,jewish nation attended on our ,saviour's ministry8 yet this is called the world4 ,again1 it is said1 in ,luke ii4 #a4 ,there went out a decree from ,augustus1 that all the world should be taxed2 by which nothing more is intended than those countries that were subject to the ,roman empire2 and1 in ,acts xvii4 #bf4 it is said1 that these that have turned the world upside down1 are come hither also2 which cannot be meant in any other sense1 but those parts of the world where the apostles had exercised their ministry4 ,and when the apostle tells the church1 in ,rom4 i4 #h4 that their faith was spoken of throughout the whole world1 he only means those other churches that were planted in several parts of the world4 ,and1 in ,acts xi4 #bh4 it is said1 that ,agabus signified1 by the ,spirit1 that there should be a great dearth1 throughout all the world2 by which nothing is meant but all adjacent countries1 which is to be taken in the same sense1 as when it is said1 in ,gen4 xli4 #ea4 that all countries came into ,egypt to buy corn1 because the famine was so sore in all lands1 that is1 in the parts adjacent to ,egypt3 thus we have sufficient ground to conclude1 that all men1 the world1 and all the world1 is often taken for a small part of mankind4 ,but1 that we may be a little more particular in considering the various limitations these words are subject to in scripture1 as well as in our common modes of speaking1 let it be observed1 #ast1 ,that sometimes nothing is intended by all men1 but all sorts of men1 without distinction of sex1 nation1 estate1 quality1 and condition1 of men in the world3 thus the apostle says1 in #a ,cor4 ix4 #ai4 ,i made myself servant to all1 that ,i might gain the more2 this he explains in the following verses1 as including men of all ranks and characters3 ,to the ,jews1 ,i became a ,jew2 to them that were under the law1 as under the law2 to them that were without the law1 as without law2 to the weak1 ,i became weak3 ,i became all things to all men1 that by any means ,i might gain some4 #b;dly1 ,sometimes the word ,all1 or the world1 is taken for the ,gentiles1 in opposition to the ,jews2 thus the apostle saith1 in ,rom4 xi4 #ab4 ,now if the fall of them1 viz4 the ,jews1 be the riches of the world1 that is1 of the ,gentiles1 as he explains it in the following words2 ,and the diminishing of them the riches of the ,gentiles1 how much more their fulness8 and in ver4 #cb4 he saith1 ,god hath concluded all in unbelief1 that he might have mercy upon all4#ahc #c;dly1 ,the world is sometimes taken for those who do not believe1 in opposition to the church3 thus it is said1 in ,rev4 xiii4 #c1 #d4 ,all the world wondered after the beast and they worshipped the dragon2 which is farther explained1 in ver4 #h4 where it is said1 that all that dwell upon the earth shall worship him1 whose names are not written in the book of life2 and in #a ,john v4 #ai4 it is said1 ,we know that we are of ,god1 and the whole world lieth in wickedness1 or1 as some render it1#ahd in the wicked one1 as being subject to ,satan2 but the church is exempted from that charge1 notwithstanding the universality of this expression4 #dthly1 ,sometimes the word ,all is limited by the nature of the thing spoken of1 which is very easy to be understood1 though not expressed3 thus the apostle in ,tit4 ii4 #i4 exhorts servants to be obedient unto their own masters1 and to please them well in all things2 which must be certainly understood as intending all things just1 and not contrary to the laws of ,god1 or the civil laws of the land1 in which they live4 #ethly1 ,the word ,all is often used1 not only in scripture1 but in our common modes of speaking1 to signify only those1 who are the objects of that thing1 which is done for them1 and then the emphasis is laid on the action1 or the person that performs it2 as when we say1 all malefactors under a sentence of death1 are to be pardoned by the king2 we mean nothing else by it1 but that all1 who are pardoned1 do receive their pardon from him2 or when we say1 that virtue renders all men happy1 and vice miserable2 we mean1 that all who are virtuous are happy1 and all who are vicious miserable2 not that virtue1 abstracted from the exercise thereof1 makes any happy1 or vice miserable2 in which case1 the word all is not taken for every individual person1 but only for those who are either good or bad3 and this is agreeable to the scripture-mode of speaking2 as when it is said1 in ,prov4 xxiii4 #ba4 ,drowsiness shall clothe a man1 or every man1 with rags2 or sloth reduces all to poverty2 not all mankind1 but all who are addicted to this vice4 ,moreover1 it is said1 in ,psal4 cxlv4 #ad4 ,the ,lord upholdeth all that fall1 and raiseth up all those that be bowed down2 which is not to be understood1 as though ,god keeps all mankind from falling1 or raises every individual person1 that is bowed down1 so as not to suffer him to sink under his burden2 but that all who are upheld1 or raised up1 when bowed down1 are made partakers of this privilege by the ,lord alone4 ,having shewn in what sense the word ,all1 or all the world1 is frequently used in scripture1 when not applied to the doctrine of redemption2 we shall now consider the application thereof unto it1 whereby it may appear1 that those scriptures1 which are generally brought in defence of the doctrine of universal redemption1 do not tend to support it1 or overthrow the contrary doctrine that we are maintaining4 #a4 ,the first scripture1 that is often referred to for that purpose1 is #a ,john ii4 #b4 in which it is said1 concerning our ,saviour1 that he is the propitiation for our sins1 and not for ours only1 but also for the sins of the whole world4 ,for the understanding of which1 we must consider1 that it is more than probable that the apostle writes this epistle to the converted ,jews1 scattered through various countries in ,asia1 as ,peter is said to do1 #a ,pet4 i4 #a4 and ,james1 ,james i4 #a4 for which reason they are called general epistles2 as likewise this of ,john is1 inasmuch as they are not addressed to particular churches among the ,gentiles1 converted to the faith1 as most of the apostle ,paul's are4 ,now1 it is plain1 that1 in the scripture but now mentioned1 when these believing ,jews are given to understand1 that ,christ is a propitiation for their sins1 and not for their's only1 but for the sins of the whole world2 the meaning is1 not for their sins only1 who were ,jews1 but for the sins of the believing ,gentiles1 or those who were converted by the ministry of the apostle ,paul1 who is called the apostle of the ,gentiles4 ,this has been before considered to be the meaning of the word world in many scriptures2 and so the sense is1 that the saving effects of ,christ's death redound to all who believe1 throughout the world1 whether ,jews or ,gentiles4 #b4 ,another scripture generally brought to prove universal redemption1 is1 that in ,heb4 ii4 #i4 ,that he1 to wit1 ,christ1 by the grace of ,god1 should taste death for every man4 ,for the understanding of which1 we must have recourse to the words immediately following1 which are plainly an illustration thereof2 accordingly they1 for whom ,christ tasted death1 are styled many sons1 who are to be brought to glory2 and1 in order thereunto1 ,christ1 the ,captain of their salvation1 was made perfect through sufferings1 which is an explication of his being crowned with glory and honour1 for the suffering of death2 and it plainly proves1 that it was for these only that he tasted death1 and that by every man1 for whom he tasted it1 is meant every one of his sons1 or of those who are described1 in ver4 #aa4 as sanctified1 and whom he is not ashamed to call brethren2 and they are further styled1 in ver4 #ac4 ,the children whom ,god hath given him2 so that this sense of the words being so agreeable to the context1 which asserts the doctrine of particular redemption1 it cannot reasonably be supposed that they are to be taken in a sense which has a tendency to overthrow it1 or prove that ,christ died equally and alike for all men4 #c4 ,another scripture1 brought for the same purpose1 is #a ,cor4 xv4 #bb4 ,as in ,adam all die1 even so in ,christ shall all be made alive4 ,but let it be considered1 that the apostle is not speaking directly concerning redemption in this text1 but concerning the resurrection of the dead2 and1 if it be understood of a glorious resurrection unto eternal life1 no one can suppose that every individual of mankind shall be made partaker of this blessing1 which is also obvious1 from what is said in the verse immediately following1 where they who are said to be made alive in ,christ1 are described as such1 whom he has a special propriety in1 ,christ the first fruits1 afterward they that are ,christ's at his coming2 and therefore the meaning is only this1 that all of them1 who shall be raised up in glory1 shall obtain this privilege by ,christ1 whose resurrection was the first-fruits thereof4 ,i am sensible that the reason of the application of this scripture to prove universal redemption1 is principally taken from the opposition that there seems to be between the death of all mankind in ,adam1 and the life which is obtained by ,christ2 and therefore they suppose1 that the happiness1 which we enjoy by him1 is of equal extent with the misery we sustained by the fall of ,adam3 but1 if this were the sense of the text1 it must prove an universal salvation1 and not barely the possibility thereof2 since the apostle is speaking of a privilege that should be conferred in the end of time1 and not of that which we enjoy under the gospel-dispensation2 accordingly it does not1 in the least1 answer the end for which it is brought4 #d4 ,the next scripture1 by which it is supposed that universal redemption may be defended1 is that in ,rom4 v4 #ah4 ,as by the offence of one1 judgment came upon all men to condemnation2 even so by the righteousness of one1 the free gift came upon all men unto justification of life4 ,for the understanding of which scripture1 let it be considered1 that the blessing1 which is said to extend to all1 is no less than justification of life1 and not merely a possibility of attaining salvation2 and1 in the foregoing verse1 they1 who are interested in this privilege1 are said to receive abundance of grace1 and of the gift of righteousness1 and to reign in life by ,jesus ,christ4 ,now certainly this privilege is too great to be applied to the whole world2 and1 indeed1 that which the apostle1 in this verse1 considers1 as being upon all men unto justification of life1 he explains1 when he says1 ,many shall be made righteous2 therefore this free gift1 which came upon all men unto justification1 intends nothing else1 but that a select number1 who are said to be many1 or the whole multitude of those who do1 or shall believe1 shall be made righteous4 ,object4 ,if it be objected to this sense of the text1 that there is an opposition between that judgment which came by the offence of one1 to wit1 ,adam1 upon all men1 unto condemnation1 and that righteousness1 which came upon all men1 unto justification2 and therefore all men must be taken in the same sense in both parts of the verse1 and consequently must be extended to all the world4 ,answ4 ,to this it may be replied1 that it is not necessary1 nor reasonable1 to suppose1 that these terms of opposition have any respect to the universal extent of condemnation and justification2 for the apostle's design is not to compare the number of those who shall be justified1 with that of those who were condemned by the fall of ,adam2 but to compare the two heads together1 ,adam and ,christ1 and to shew1 that as we are liable to condemnation by the one1 so we obtain the gift of righteousness by the other2 which is plainly the apostle's method of reasoning1 agreeable to the whole scope of the chapter1 as may easily be observed1 by those who compare these words with several foregoing verses4 #e4 ,there is another scripture brought to prove universal redemption1 in #b ,cor4 v4 #ad1 #ae4 ,the love of ,christ constraineth us2 because we thus judge1 that if one died for all1 then were all dead2 by which it is supposed1 that the apostle is here proving that all mankind are dead in sin1 and that the medium by which he proves it1 is ,christ's dying for all men2 so that the remedy is as extensive as the disease1 and therefore that this is an undeniable proof of universal redemption4 ,but this is not a true representation of the apostle's method of reasoning2 for he designs not to prove that all were dead in sin1 but to it4 ,that this may appear1 let us consider the connexion of this text with what goes before4 ,the apostle speaks of them1 in the foregoing verses1 as having assurance of their future salvation1 and as groaning to be clothed upon with their house1 which is from heaven2 and as having the first fruits of the ,spirit1 and says that the apostles were made manifest in their consciences1 that is1 they had something in their own consciences that evinced the success of their ministry to them1 upon which account they had occasion to glory on their behalf2 all which expressions denote them to have been in a converted state4 ,and the apostle adds1 in ver4 #ac4 ,whether we be beside ourselves1 or whether we be sober1 that is1 whether we have a greater or less degree of fervency in preaching the gospel1 it is for ,god1 that is for his glory1 and for your sakes2 for the love of ,christ1 that is1 either his love to us1 or our love to him1 constraineth us hereunto2 because we thus judge1 that if one1 namely1 ,christ1 died for all1 that is1 for you all1 then were all dead1 or you all are dead1 that is1 not dead in sin1 but you are made partakers of that communion which believers have with ,christ in his death1 whereby they are said to be dead unto sin1 and unto the world2 and the result hereof is1 that they are obliged to live not to themselves but to ,christ4 ,this seems more agreeable to the design of the apostle1 than to suppose that he intends only to prove the fall of man1 from his being recovered by ,christ1 since there is no appearance of any argument to the like purpose1 in any other part of the apostle's writings2 whereas our being dead to sin1 as the consequence of ,christ's death1 is what he often mentions1 and1 indeed1 it seems to be one of his peculiar phrases3 thus he speaks of believers1 as being dead to sin1 ,rom4 vi4 #b4 and dead with ,christ1 ver4 #h4 and elsewhere he says1 ,you are dead1 ,col4 iii4 #c4 that is1 you have communion with ,christ1 in his death1 or are dead unto sin2 and the apostle speaks of their being dead with ,christ from the rudiments of the world1 chap4 ii4 #bj4 that is1 if you have communion with ,christ1 in his death1 you are obliged not to observe the ceremonial law1 which is called the rudiments of the world2 and1 in several other places1 he speaks of believers being crucified1 dead1 buried1 and risen1 from the dead1 as having communion with ,christ therein1 or being made partakers of those benefits which he procured thereby4 ,if1 therefore1 this be the apostle's frequent method of speaking1 why may not we suppose1 that in this verse1 under our present consideration1 he argues1 that because ,christ died for them all1 therefore they were1 or they are all dead2#ahe ,and1 being thus dead1 they are obliged1 as he observes in the following verse1 not to live to themselves1 but to ,christ that died for them1 and thereby procured this privilege1 which they are made partakers of4 ,if this sense of the text be but allowed to be equally probable with the other1 it will so far weaken the force thereof1 as that it will not appear1 from this scripture1 that ,christ died for all men4 #f4 ,universal redemption is attempted to be proved1 from ,john iii4 #af4 ,god so loved the world1 that he gave his only begotten ,son1 that whosoever believeth in him should not perish1 but have everlasting life3 ,but1 if we understand the world1 as taken for the ,gentiles1 as it is oftentimes in scripture1 then the sense of the text seems to be this1 which is not inconsistent with special redemption1 namely1 that the love of ,god1 which was expressed in sending his ,son to die for those whom he designed hereby to redeem1 is of a much larger extent1 as to the objects thereof1 than it was in former ages2 for it includes in it not only those who believe among the ,jews1 but whosoever believes in him1 throughout the world2 not that their believing in him is the foundation1 or cause1 but the effect of his love1 and is to be considered as the character of the persons1 who are the objects thereof4 ,in this sense1 we are also to understand another scripture1 in ,john i4 #bi4 ,behold the ,lamb of ,god which taketh away the sin of the world1 that is1 of all those whose sins are expiated hereby1 throughout the whole world4 #g4 ,the doctrine of universal redemption is farther maintained1 from our ,saviour's words1 in ,john vi4 #cc4 ,the bread of ,god is he that cometh down from heaven1 and giveth life unto the world2 which is explained in ver4 #ea4 ,i am the living bread1 which came down from heaven2 if any man eat of this bread1 he shall live for ever2 and the bread that ,i will give1 is my flesh1 which ,i will give for the life of the world3 ,but it does not appear1 that ,christ hereby intends that his death was a price of redemption paid for all mankind2 for he speaks of the application of redemption1 which is expressed by his giving life1 and not barely of his procuring a possibility of its being attained2 and they1 to whom he gives this privilege1 are described as applying it to themselves1 by faith1 which is doubtless1 the meaning of that metaphorical expression1 whereby persons are said to eat of this bread1 or his flesh2 so that the meaning of this scripture is1 that the death of ,christ is appointed1 as the great means whereby all men1 throughout the whole world1 who apply it by faith1 should attain eternal life3 ,but this cannot be said of all1 without exemption2 and therefore it does not from hence appear1 that ,christ's death was designed to procure life for the world4 #h4 ,there is another scripture1 brought to the same purpose1 in ,matt4 xviii4 #aa4 ,the ,son of man is come to save that which is lost1 that is1 as they suppose1 all that were lost2 and consequently1 since the whole world was brought into a lost state by the fall1 ,christ came to save them4 ,the whole stress of this argument is laid on the sense that they give of the ,greek word#ahf1 which we render1 that which was lost1 whereby they understand every one that was lost2 whereas it only denotes1 that salvation supposes them1 that have an interest in it1 to have been in a lost state4 ,and1 indeed1 the text does not seem immediately to respect the purchase of redemption1 or salvation1 by ,christ's shedding his blood1 as a ,priest1 but the application thereof1 in effectually calling1 and thereby saving lost sinners4 ,this is illustrated by the parable of the lost sheep1 7in the following words17 which the shepherd brings back to the fold1 upon which occasion he says1 that it is not the will of your ,father which is in heaven1 that one of these little ones should perish4 ,and this farther appears1 from our ,saviour's using the same mode of speaking1 with this addition1 that he came to seek1 as well as to save1 ,luke xix4 #i1 #aj4 them1 upon the occasion of his converting ,zaccheus1 and telling him1 that salvation was come to his house4 ,and this agrees well with that prediction relating to ,christ's executing his ,prophetical office1 in the salvation of his people1 as being their ,shepherd2 in which he is represented1 as saying1 ,i will seek that which was lost1 and bring again that which was driven away1 and will bind up that which was broken1 and will strengthen that which was sick1 ,ezek4 xxxiv4 #af4 ,moreover1 the parable of the lost sheep1 which ,christ recovered1 appears by its connexion with the foregoing verses1 to have a particular respect to those little1 or humble ones1 that believe in him1 who went astray1 by reason of some offences that were cast in their way2 and therefore1 when he had denounced a threatening against those who should offend any of them1 and cautioned the world that they should not do this1 by despising them1 ,matt1 xviii4 #f1 #aj4 he supposes this treatment would cause some of them to go astray2 upon which he says1 that one of his ends of coming into the world1 was to seek1 to save1 and to recover them4 #i4 ,universal redemption is farther argued1 from the universality of divine grace2 and accordingly that text is often referred to1 in ,tit4 ii4 #aa4 ,the grace of ,god that bringeth salvation1 hath appeared to all men3 ,but this seems very remote from the sense of the ,holy ,ghost1 in these words2 for by the grace of ,god is meant the gospel1 that brings the glad tidings of salvation2 and its appearing to all men1 signifies being preached to the ,gentiles3 or suppose1 by the grace of ,god1 we understand the display of his grace in the work of redemption1 it is not said1 that it was designed for1 or applied to all men1 but only that the publication thereof is more general than it had formerly been4 ,and when the apostle1 in ver4 #ad4 speaks more particularly concerning redemption1 he alters his mode of expression1 and considers it1 with its just limitation1 with respect to the objects thereof1 viz4 that he gave himself for us1 that he might redeem us from all iniquity1 and purify unto himself a peculiar people1 zealous of good works4 ,we shall add but one scripture more1 which is brought in defence of universal redemption1 viz4 #aj4 ,that in which the apostle speaks of ,god1 in #a ,tim4 iv4 #aj4 as the ,saviour of all men1 especially of those that believe2 wherein universal redemption is not asserted in the same sense in which they maintain it1 viz4 that ,god hath brought all men into a salvable state1 so that they may be saved if they will3 ,but the meaning of this scripture is1 that ,god is the ,saviour of all men1 that is1 his common bounty extends itself to all1 as the ,psalmist observes1 ,the ,lord is good to all1 and his tender mercies are over all his works1 ,psal4 cxlv4 #i4 but he is more especially the ,saviour of them that believe1 inasmuch as they are interested in the special benefits purchased by his redemption1 who are said to be saved in the ,lord with an everlasting salvation1 ,isa4 xlv4 #ag4 ,there are several other scriptures brought to prove universal redemption1 as when it is said1 that ,god will have all men to be saved1 and come to the knowledge of the truth1 #a ,tim4 ii4 #d4 and1 ,the ,lord is not willing that any should perish1 but that all should come to repentance1 #b ,pet4 iii4 #i4 which have been before considered#ahg2 and therefore we pass them over at present1 and some other scriptures1 from whence it is argued1 that ,christ died for all1 because he died for some that shall perish1 as when the apostle speaks of some false teachers1 who deny the ,lord that bought them1 #b ,pet4 ii4 #a4 and another1 ,destroy not him with thy meat1 for whom ,christ died1 ,rom4 xiv4 #ae4 and that in which the apostle speaks of a person who counted the blood of the covenant wherewith he was sanctified an unholy thing1 ,heb4 x4 #bi4 and some other scriptures to the like purpose1 the consideration whereof ,i shall refer to a following answer#ahh1 in which the doctrine of the saints' perseverance is defended4#ahi ,thus concerning the first branch of ,christ's ,priestly office1 consisting in his offering himself a sacrifice1 without spot1 to ,god1 and the persons for whom this was done4 ,we should now proceed to consider the second branch thereof1 consisting in his making continual intercession for them1 for whom he offered up himself3 ,but1 this being particularly insisted on in a following answer#aij1 we shall pass it over at present1 and proceed to consider the execution of his ,kingly office4 ,footnote #adc3 ,vid4 ,ephiph4 ,hr4 ,page #fg4 #g4 ,footnote #add3 ,among the latter1 is the learned ,dr4 ,lightfoot4 ,see his ,works1 ,vol4 ,i4 ,page #ab4 and ,vol4 ,,ii4 ,page #cbg4 ,footnote #ade3 ,we have no account of the year when this battle was fought2 but it is evident that it was before ,isaac was born1 and consequently before ,abraham had lived #be years in the land of ,canaan4 ,and that ,shem was then living1 appears from hence1 that from the flood to ,abraham's coming into the land of ,canaan1 was #dbg years1 as appears by considering the sum total of the years of the lives of the patriarchs1 mentioned in ,gen4 xi4 #aj4 seq4 and also that ,terah was #acj years old when ,abraham was born1 as appears1 by comparing ,gen4 xi4 #cb4 with ,acts vii4 #d4 and ,gen4 xii4 #d4 and by considering ,abraham as #ge years old1 as it is there said he was1 when he left ,haran4 ,now ,shem was born #ih or #ajj years before the flood1 as appears by comparing ,gen4 v4 #cb4 with chap4 xi4 #aj4 and vii4 #aa4 ,therefore1 when ,abraham went out of his country into the land of ,canaan1 ,shem was #ebe or #ebg years old2 and1 when ,shem died1 he was #fjj years old1 ,gen4 xi4 #aj1 #aa4 therefore ,shem lived more than half a hundred years after this battle was fought4 ,footnote #adf3 ,see ,jurieu's critical history1 vol4 ,i4 chap4 #aa4 ,footnote #adg3 ,as yet there was no church4 ,footnote #adh3 ,see critical history1 vol4 ,i4 page #aaj4 ,footnote #adi3 ,this opinion is maintained by ,cunus1 ,vid4 ejusd4 ,repub4 ,hebr4 ,lib4 ,,iii4 cap4 #c4 and some others after him4 ,footnote #aej3 8,some insist that he is none other than the ,son of ,god himself1 who1 assuming the appearance1 or reality1 of humanity1 exhibited to ,abraham an early picture of his future priesthood4 8,this is all over contemptible4--#a4 ,because every high priest is taken from among men2 the appearance of humanity is not enough4--#b4 ,because if he was at that time a priest1 and discharged the duties of his office1 he must have #8suffered often1' 7twice7 #8from the beginning of the world2' and not #8by the once offering up of himself have for ever perfected them who are sanctified3' then1 moreover1 ,abraham would have received the promised blessing1 contrary to the scriptures3 and1 in fine1 the appearance of the ,son of ,god1 as the ,son of ,mary1 was superfluous4 ,if1 to avoid those absurdities1 it be alleged that though he appeared as a priest1 he did not discharge the duties of his office3 then1 in the first place1 he is degraded into a mere pageant1 an officer without functions3 and1 in the second place1 he is stripped of all typical character3 for the priest who neither sacrifices1 nor intercedes1 can never be a type of one who does both4--#c4 ,because1 if ,melchisedec was the ,son of ,god1 whether in real humanity1 or only in its appearance1 he must have been a type of himself2 the ideas of identity and similarity are confounded2 and ,paul instead of saying1 1 that he was #8made like to the ,son of ,god1' should have said1 1 that he was the ,son of ,god4--#d4 ,because it would be unworthy the manly sense of ,paul1 to say nothing of inspiration1 to labour through a long dissertation to prove a mere truism1 which it would disgrace an ideot to utter1 and insult a child to offer for information2 namely1 that ,messiah's priesthood was very like itself4--#e4 ,because it would be extremely irreverent to suppose1 that the adorable ,god lifted up his hand and swore1 that his ,son's priesthood1 should be like his ,son's priesthood4 ,an identical proposition does not require such a solemn confirmation40 ,,gray ,,on ,,priesthood4 ,footnote #aea3 ,he liveth for any thing to the contrary shewn in his history4 ,footnote #aeb3 8,that death is a punishment for sin1 and that all mankind are by death offered as a sacrifice for sin1 is not only a doctrine of revealed ,religion1 but the plain dictate of ,reason4 ,for1 though it is ,revelation alone that can teach us1 how ,god threatened death as the punishment of a particular sin1 yet ,reason must be obliged to acknowledge1 that men die1 because they are sinners4 ,but if men die1 because they are sinners1 and ,reason itself must receive this1 as the most justifiable cause of ,death2 then ,reason must allow1 that the death of all mankind is appointed by the true ,god1 as a sacrifice for sin4 ,but1 if ,reason must acknowledge the death of all mankind as a sacrifice for sin1 then it can have no just objection against the sacrifice of ,christ1 because it was human4 8,revelation1 therefore1 teaches nothing more hard to be believed on this point1 than ,reason teaches4 ,for1 if it be just and fit in ,god1 to appoint and devote all men to death1 as the proper punishment of their sins2 how can it be proved to be unjust and unfit in ,god1 to receive the death of ,jesus ,christ1 for the same ends80 ,,human ,,reason4 ,footnote #aec3 ,all the reasons upon which pardons are granted in human governments fail in the ,divine4 ,footnote #aed3 8,the scripture insists on full atonement1 and yet every where holds up the deliverance of sinners as an act of pure grace4 ,this is a gordian knot in divinity4 ,let us not by violence cut it asunder1 but attempt fairly to untie it4 ,before we proceed1 it may not be improper to observe1 that the greatest difficulty with which this part of the subject is embarrassed1 appears to have originated in the want of an accurate definition of justice and grace4 ,theologians have said much about these1 yet few have defined them with sufficient accuracy to render them intelligible1 or make them appear consistent4 ,i shall therefore1 ,first1 explain the meaning of the word grace4 ,secondly1 the meaning of the word justice4 ,thirdly1 apply these explanations to this part of the subject1 with a view to solve the difficulty with which it is embarrassed4 ,first4 ,what are we to understand by the word grace8 ,we are to understand by it the exercise of favour1 and consequently the bestowment of good where evil is deserved1 and may in justice be inflicted4 ,where there is no exposure to evil1 there is no room for the exercise of grace4 ,he who is not guilty is not a subject of pardon4 ,he who does not deserve punishment cannot be said to be freed from it by an act of favour4 ,grace therefore always implies1 that the subject of it is unworthy1 and would have no reason to complain1 if all the evil to which he is exposed were inflicted on him4 ,grace will appear great according to the view which the sinner has of his own ill desert1 and the consciousness he possesses of the punishment or evil from which he is delivered4 ,grace and justice are opposite in their nature4 ,grace gives2 justice demands4 ,their provinces are entirely separate4 ,though they are united1 yet they are not blended in man's salvation4 ,hence that remarkable passage in ,rom4 xi4 #f3 #8,if by grace1 then it is no more of works1 otherwise grace is no more grace4 ,but if it be of works1 then it is no more grace1 otherwise work is no more work4' ,secondly4 ,what are we to understand by the word justice8 ,it assumes three denominations--commutative1 distributive1 and public4 #a4 ,commutative justice respects property only4#aee #8,it consists in an equal exchange of benefits1' or in restoring to every man his own4 #b4 ,distributive justice respects the moral character of men4 ,it respects them as accountable creatures1 obedient or disobedient4 ,it consists in ascertaining their virtue and sin1 and in bestowing just rewards1 or inflicting just punishments4 #c4 ,public or general justice1 respects what is fit or right1 as to the character of ,god1 and the good of the universe4 ,in this sense1 justice comprises all moral goodness1 and properly means the righteousness or rectitude of ,god1 by which all his actions are guided1 with a supreme regard to the greatest good4 ,justice1 considered in this view1 forbids that any thing should take place in the great plan of ,god1 which would tarnish his glory1 or subvert the authority of his law4 ,thirdly4 ,let us now apply these explanations to the solution of the difficulty under consideration4 #a4 ,did ,christ satisfy commutative justice8 ,certainly not4 ,commutative justice had no concern in his sufferings4 ,men had taken no property from ,god1 and consequently were under no obligation to restore any4 ,but do not the scriptures represent ,christ as giving himself a ransom1 and as buying his people with a price8 ,they do4 ,they also represent men1 while under the influence of sin1 as prisoners1 slaves1 captives4 ,these expressions are all figurative1 borrowed from sensible to express moral or spiritual things1 and therefore are not to be explained as if literally true4 ,if we say that ,christ hath redeemed us1 that he has bought us1 that he has paid the debt and discharged us--if we have any consistent meaning1 it must be this3 ,that in consequence of what ,christ has done1 we are delivered from sin1 in as great a consistency with justice1 as a debtor is delivered from his obligation1 or the demands of law1 when his debt is paid4 ,that is1 ,god extends pardon in such a way1 through ,christ1 that he does not injure the authority of his law1 but supports it as effectually as if he inflicted punishment4 #b4 ,did ,christ satisfy distributive justice8 ,certainly not4 ,distributive justice respects personal character only4 ,it condemns men because they are sinners1 and rewards them because they are righteous4 ,their good or ill desert are the only ground on which distributive or moral justice respects them4 ,but good and ill desert are personal4 ,they imply consciousness of praise or blame1 and cannot be transferred or altered so as to render the subjects of them more or less worthy4 ,what ,christ did1 therefore1 did not take ill desert from men1 nor did it place them in such a situation that ,god would act unjustly to punish them according to their deeds4 ,if a man has sinned1 it will always remain a truth that he has sinned1 and that according to distributive justice he deserves punishment4 ,in this sense justice admits the condemnation of ,paul as much as it does of ,judas4 ,the salvation of the former is secured1 and his condemnation rendered impossible by another consideration4 #c3 ,did ,christ satisfy public justice8 ,undoubtedly he did4 ,this is evident from what has already been advanced respecting the necessity of atonement1 in order to a consistent exercise of mercy4 ,christ's sufferings rendered it right and fit1 with respect to ,god's character and the good of the universe1 to forgive sin4 ,the atonement made by ,christ presented the law1 the nature of sin1 and the displeasure of ,god against it1 in such a light1 that no injury would accrue to the moral system1 no imputation would be against the righteousness of the great ,legislator1 though he should forgive the sinner1 and instate him in eternal felicity4 ,perfect justice therefore is done to the universe1 though all transgressors be not punished according to their personal demerit4 ,the death of ,christ therefore is to be considered as a great1 important1 and public transaction1 respecting ,god and the whole system of rational beings4 ,public justice requires1 that neither any of these be injured1 nor the character and government of the great ,legislator disrespected1 by the pardon of any4 ,in these respects public justice is perfectly satisfied by the death of ,christ4 ,this is evident from the following passages of scripture4 ,rom4 iii4 #ba2 #8,but now the righteousness 7rectitude or justice7 of ,god is manifested without the law1 being witnessed by the law4' ,before the introduction of these words1 the apostle had demonstrated1 that the whole world1 ,jews and ,gentiles1 were all under sin and condemnation4 #8,now1' says he1 #8we know that whatsoever things the law saith1 it saith to them that are under the law1 that every mouth may be stopped1 and the whole world become guilty before ,god4' ,all1 if treated according to distributive justice1 must be found guilty and condemned4 #8,therefore1' says ,paul1 #8by the deeds of the law shall no flesh be justified4' ,how1 then1 it might be inquired1 can any be justified1 and yet ,god not give up his law1 but appear perfectly righteous and just8 ,the answer follows4 #8,by the righteousness of ,god1 which is manifested without the law1 being witnessed by the law4' ,rom4 iii4 #ba4 ,that is1 the righteousness or justice of ,god1 with respect to himself and the universe1 is clearly manifested1 though he do not execute the law1 as to distributive justice1 on transgressors1 but pardon and save them4 ,this is so far from being contrary to the law1 that it is witnessed by the law4 ,for the sufferings of ,christ demonstrate1 that ,god no more gives up the penalty of the law1 than if he should inflict it on the original transgressor4 ,the righteousness or justice manifested in this way is through ,christ2 #8whom1' says ,paul1 #8,god hath set forth to be a propitiation1 through faith in his blood4' ,for what end8 #8,to declare his righteousness for the remission of sins4' #8,to declare at this time his righteousness 7for this purpose7 that he might be just1 and the justifier of him that believeth in ,jesus1' ,rom4 iii4 #be1 #bf4 ,hence it is said1 #8,christ is the end of the law for righteousness to every one that believeth1' ,rom4 x4 #d4 ,that is1 the end of the law is as fully answered in the salvation of men by ,christ1 as it would have been if they had never transgressed1 but had obtained life by perfect obedience4 ,it is said1 #8,if we confess our sins1 he is just to forgive us our sins1' #a ,john i4 #i4 ,he is just to himself1 to his law1 to the universe4 ,god styles himself #8a just ,god1 and a ,saviour4' ,is4 xlv4 #ba4 ,hence justice and mercy harmonize in man's salvation4 ,from the preceding statement of the nature of grace and justice1 it appears1 ,first1 ,that atonement1 and consequently the pardon of sin1 have no respect to commutative justice4 ,secondly1 ,that the sufferings of ,christ did not satisfy distributive justice1 since that respects personal character only2 and therefore1 with respect to distributive justice1 salvation is an act of perfect grace4 ,thirdly1 ,that ,christ's sufferings satisfied public justice2 and therefore1 with respect to public justice1 salvation is an act of perfect justice4 ,thus the seeming inconsistency between full atonement for sin1 and pure grace in salvation1 vanishes and disappears4 ,the system of redemption rises into view like a magnificent edifice1 displaying the greatest order1 proportion and beauty40 ,,dr4 ,,maxcy4 8,to reconcile grace with justice in the salvation of the sinner1 is the ,gordian knot1 which divines generally have been unable to untie4 ,upon the principle of an indefinite atonement1 the difficulty vanishes4 ,if all the sins of a certain individual have been atoned for by the ,redeemer1 free grace will not appear in his pardon2 because justice would1 in that case1 require his salvation4 ,but justice is threefold1 commutative1 distributive1 and public4 ,commutative justice has no concern in this case4 ,public justice is satisfied by the atonement1 because the governor of the universe displays his displeasure at sin in general in the sufferings of ,christ4 ,the exercise of distributive justice is entirely set aside1 and herein is grace exhibited1 the sinner is pardoned at the expence of distributive justice40 8,although we have stated this argument with all the precision of which we are capable1 we must observe1 that notwithstanding the show of minute discussion which it makes1 its whole force consists in its obscurity1 and the confusion of ideas which it produces4 ,the indistinctness of vision which it causes1 is the only reason for any man's offering his hand to those who1 by proposing it1 promise to be his guide to the temple of truth4 ,we object to this division of a divine attribute--we object to the use which is made of it--we object to the argument1 because it multiplies1 instead of solving difficulties--and it takes for granted1 what does not exist1 a difficulty in reconciling justice with grace4 ,we object to this division of a divine attribute4 ,it is not correct1 even as it applies to man4 ,we are perfectly aware that the ,schoolmen1 following the steps of heathen philosophers1 adopted this division4 ,suarez builds upon it the doctrine of merit1 in order to supply the traffic of indulgences with works of supererogation4#aef ,but1 however variously divine justice may be exercised about its several objects1 we have no reason to believe1 that there are three different attributes of justice1 or even that the principle in man1 which induces him to act honestly in commercial transactions1 and to give to every man his due1 is any way different from the principle which influences a good magistrate to conduct with equity his public administration4 ,it is one principle exercised upon various objects4 ,the ,scriptures1 which uniformly ascribe righteousness to ,jehovah1 and afford instances of its exercise in thrice three various ways1 never intimate that there are three distinct attributes of divine justice4#aeg ,we object to the use that is made of this division4 ,there is no reason for excluding commutative justice any more than distributive1 as distinct from public justice1 from having any reference to the case of the sinner's pardon4 ,we can readily conceive of a civil ruler1 having1 independently of his official duties1 certain private and personal duties to discharge towards those1 who1 in such case1 are upon terms of equality with himself4 ,but no equality exists between the creature and ,creator4 ,the pardon of sin most assuredly approaches as near to the forgiveness of a debt as the remission of a personal offence1 which has no reference to the divine authority4 ,sin is a want of conformity unto1 or a transgression of ,,the ,,law4#aeh ,besides1 the ,scriptures frequently represent ,jehovah condescending to act towards men upon the footing of a previously existing contract or covenant1 but never upon the footing of private relation1 setting aside his authority4 ,he hath taught us to pray1 8,forgive us our debts20 but never to say1 8pardon private offences which are no transgression of thy law40 ,we cannot even conceive of the exercise of distributive justice by the ,lord1 separate from his authority as our king1 our lawgiver1 and our judge4 ,we cannot conceive1 that it is matter of indifference whether ,god does or does not exercise distributive justice towards his creatures2 and much less can we admit that even1 for the sake of mercy1 he is ever guilty of one act of distributive injustice4 ,we1 therefore1 object to the use which is made of this threefold division of the attribute of justice4 ,and we also1 ,object to the whole argument which it involves1 because it multiplies instead of solving difficulties around the doctrine of the sinner's justification4 ,it requires us to believe that ,god has violated1 or set aside the demands of distributive justice in the salvation of his chosen--that the sufferings of our ,redeemer were the punishment1 not of transgressions which are1 in fact1 committed1 but of sin in the abstract--and that public justice requires only an exhibition of the divine displeasure at sin4 ,sin1 in the abstract1 is only a word4 ,like an algebraical character1 it represents all the transgressions of individual persons4 ,these particular sins are realities2 but sin in general1 or in the abstract1 is only the sign1 the word1 which we employ in reasoning4#aei ,it is not for the sign1 but the thing that ,jesus suffered4 ,the word sin1 too1 represents the transgressions of angels4 ,if the ,redeemer suffered for sin in general1 he made atonement for devils1 although he took not on him the nature of angels4 ,and if public justice demanded no more than the display of ,jehovah's hatred of sin1 then ,christ is dead in vain1 for such display is made in the everlasting punishments of ,hell4 ,but justice demanded more4 ,it demanded the punishment of the sinner2 and could not be satisfied with any thing short of this1 unless ,messiah should so unite himself to sinners1 not only by assuming their nature1 but by becoming in law their representative1 as to bear all the sins of all the persons for whom his sufferings were intended to atone4 ,we object also to this argument in defence of indefinite atonement1 ,because it takes for granted1 what does not exist1 that if all the demands of divine justice are satisfied to the full by the atonement1 then grace is excluded from our pardon4 ,this is not the case4 ,justice is indeed satisfied4 ,it does not oppose1 but demand the salvation of all for whom ,christ died4 ,here is no difficulty--no ,gordian knot4 ,grace reigns through righteousness4 ,we refer our readers to what is said on this subject1 page #cgg1 and conclude our examination of this argument in the words of the ,assembly of ,divines at ,westminster4 8,although ,christ1 by his obedience and death1 did make a proper1 real1 and full satisfaction to ,god's justice in the behalf of them that are justified2 yet1 inasmuch as ,god accepteth the satisfaction from a surety1 which he might have demanded of them1 and did provide this surety1 his own only son1 imputing his righteousness to them1 and requiring nothing of them for their justification1 but faith1 which also is his gift1 their justification is to them of free grace40 ,,christian',s ,,magazine1 ,,vol4 ,,iii4 ,atonement imports reconciliation1 a being at one4 ,the ,hebrew signifies to cover4 ,the ,greek word denotes a commutation1 as of enmity for friendship4 ,but we use atonement for ransom1 or price1 and we never pray for it4 ,redemption imports a deliverance4 ,to say that the ransom was paid indefinitely1 that is1 not more for one than another1 is plainly contrary to his views1 who spoke of those who were given to him1 and of his laying down his life for his sheep4 ,his sacrifice was real1 and its object could not be sin in general1 a mere abstract term2 a sacrifice of which ,satan might avail himself1 as well as man4 ,if the atonement1 and redemption be indefinite1 so were the decrees or purposes1 the suretyship of ,christ1 the foreknowledge of ,god1 and the promotion of the glory of ,god in the work4 ,on the other hand1 to represent these transactions1 so strictly as matters of debt1 and credit1 as that the quantum of price was exactly commensurate to the guilt of the saved1 and neither more nor less1 is not warranted by the word of ,god4 ,this is to impute the cause of damnation to ,christ's not having died for those who perish2 and not to their guilt4 ,both these conclusions are erroneous4 ,christ died for all men1 and every man1 not in the sense of the universalists1 not in the same sense as he died for his sheep2 but that his sacrifice is sufficient for all2 and ,god the ,father1 whose mercy can reach no fallen creature1 but in ,christ1 has authorized the offer of covenant mercy to all2 and desires the destruction of none4 ,thus men perish only by their sins4 ,the ,sacrifice of ,christ is of infinite value1 for he is a ,divine person2 and the sins of all men can be no more than infinite4 ,the truth seems to be1 that the sacrifice is infinite2 that the offer is to be general2 that man perishes by his own fault only2 and all this is according to the eternal purposes of ,god4 ,nevertheless the salvation of the saints was certain2 the price particularly paid with a view to them2 who are eventually effectually called1 justified1 sanctified1 and brought to glory4 ,footnote #aee3 ,see ,doddridge's ,lectures1 p4 #aij2 and also ,dr4 ,edwards' third sermon1 preached it ,new ,haven1 #agce4 ,footnote #aef3 ,see ,owen on ,jus4 chap4 ii4 ,footnote #aeg3 8,were this the proper place1 it would be easy to show1 by a criticism on the best writers upon this subject1 that their definitions of commutative1 distributive1 and public justice1 interfere1 and are otherwise essentially incorrect40 ,footnote #aeh3 ,shorter ,catechism4 ,footnote #aei3 8,did we deem it eligible to introduce metaphysics into this discussion1 we could more effectually expose the idea of punishing a nonentity--#8sin in the abstract4' ,we are no conceptualists2 and the controversy between the ,nominalists and ,realists is now at an end4 ,it prevailed long enough4 ,it agitated the ,european universities1 interested thrones1 and shed much precious blood4 ,no philosopher will now defend the opinions of the ,realists4 ,abstract terms have no counterpart in nature4 ,stew4 ,phil4 ,mind4 ch4 iv4 #b1 #c40 ,footnote #afj3 ,see ,quest4 ,,xxxviii4 ,footnote #afa3 ,these1 which are styled1 ,passiones trihori1 ultim1 are generally called1 ,pn satisfactori2 and all his sufferings before them1 ,pn convincentes4 ,footnote #afb3 ,it is an abominable strain of blasphemy1 which some ,popish writers make use of1 when they say that not only the cross was the altar1 but that it was sacred1 and had a virtue to sanctify the gift offered thereon1 which is the foundation of that idolatrous adoration which they give to it4 ,footnote #afc3 4 ,footnote #afd3 ,there are several propositions used1 in the ,new ,testament1 in explaining this doctrine1 namely1 1 1 1 and 2 and refer to the occasion and cause of ,christ's death1 to wit1 our sins3 ,thus it is said1 in ,rom4 iv4 #be4 ,who was delivered for our offences1 2 and1 in #a ,pet4 iii4 #ah4 ,christ also hath once suffered for sins1 2 and1 in this case1 his substitution in our room and stead is principally argued1 from its being for our sins1 for which death was due4 ,as for 1 whenever it refers to ,christ's sufferings1 it plainly signifies his being substituted in our room and stead2 as in ,rom4 v4 #f4 ,christ died 1 for the ungodly2 and1 in ,tit4 ii4 #ad4 ,who gave himself for us1 4 ,and this is not only used in the ,new ,testament to signify the substitution of the person dying in the room of another1 or1 in other instances1 acting in his stead2 as in #b ,cor4 v4 #bj4 ,phil4 ver4 #ac4 but it is taken in the same sense when used in other writers1 ,vid4 ,euripid in ,alcest41 2 and ,demosth4 in ,coron4 2 and the ,latin word1 that answers to it1 is sometimes used in the same sense4 ,vid4 ,ter4 in ,andr4 ,ego pro te molam4 ,as for the preposition 1 that is seldom or never used1 but it signifies a substitution of one thing1 or person1 in the room of another3 ,thus when ,christ is said to give his life a ransom1 for many1 in ,matt4 xx4 #bh4 ,mark x4 #df4 this plainly imports his being substituted in their room1 as appears by the frequent use thereof in other scriptures4 ,see ,matt4 ii4 #bb4 chap4 v4 #ch4 and chap4 xvii4 #bg4 ,luke xi4 #aa4 and in several other places1 ,vid4 ,grot4 de ,satisfact4 ,christ4 cap4 #i4 ,footnote #afe3 ,see the note immediately preceeding4 ,footnote #aff3 ,see ,page #bja-bjc ante4 ,footnote #afg3 8,the judicious1 whether ,trinitarians1 or ,unitarians1 have always acknowledged an intimate connexion between the doctrine of ,christ's true ,godhead1 and that of his satisfaction for sins2 as both must be at once confessed1 or denied4 ,if he by his sufferings could satisfy the avenging justice of ,god for the sins of all believers2 then he behoved to be more than any creature4 ,if on the contrary1 such a thing was not necessary1 then no other end could be so important1 that for it ,god should empty himself1 and #8assuming the form of a servant1 become obedient to the death of the cross4' ,but the truth of ,christ's satisfaction is confirmed in the word of ,god by so many testimonies1 and these of the clearest kind1 that those of another opinion1 find themselves under a necessity to give every where to these passages an arbitrary sense2 so feeble1 improper1 and far-fetched1 that by such a strain of interpretation1 people are in danger of turning from all the doctrines of the ,bible and of pronouncing it the most uncertain of all doctrinal books1 and the most ready to mislead4 ,on this subject much has been written4 ,we shall only observe the following things as suitable to our purpose4 ,in the course of ,christ's prophetic teaching upon earth1 we find evident proofs1 that he had appeared not only for that end1 but chiefly for a very different purpose1 namely1 to suffer and to die2 that being a saving work1 and of the utmost necessity4 ,he declared that he came to minister1 and to give his life a ransom for many4 ,more than once he informed his disciples1 that by a bitter and a most humbling kind of suffering1 which hung over his head1 that which was written concerning him1 behoved to be accomplished4 ,his circumstances and manner of acting were wholly directed to that end4 ,the joyful solemnizing of his birth1 by a retinue of spirits immortal and enthroned1 was heard by good witnesses indeed1 but of low degree1 and few in number2 and with some express testimonies on earth1 during his quiet education in a remote and contemptible town1 they were almost gone out of mind4 ,his heavenly consecration was shown to ,john only2 his glorification on the mount1 only to three of his followers1 of which he forbade them to speak till after his resurrection1 or to make him known every where as ,christ4 ,several times he commanded not to propagate the cures he had wrought4 ,often his preaching was involved and figurative1 more adapted to inflame the great against him1 than to unite the many in his favours4 ,yet his greatness could not be wholly unknown1 and when men would have exalted him1 he shunned it4 ,by all these things1 the judgment and the confidence of the people concerning him1 was much more vague and unstable1 than even concerning his austere forerunner4--,in one word1 his ministry was so conducted as might best serve1 not to prevent1 but to pave the way for his farther suffering and death1 while the clearer and more extensive spread of his doctrine1 and thereby at the same time1 the publication of his death and his glory1 behoved to be the work of the apostles in his name4 ,that ,christ suffered and died for the good of his church1 is without controversy2 so also did the apostles4 ,but was any of them crucified for us1 as was ,christ8 ,to say this1 would in ,paul's judgment be the utmost absurdity4 ,what then hath the ,saviour done1 which no other did8--#8,he was delivered for our offences4' #8,he suffered for our sin1 the just for the unjust2 that he might bring us to ,god4' ,he #8died for our sins4' #8,the blood of ,jesus ,christ cleanseth us from all sin4'--,and so indeed1 that he delivered us from sin1 by taking it upon himself4 ,for he who neither had nor knew sin1 was of ,god made to be sin for us1 that we might he the righteousness of ,god in him4 ,he #8bare our sins in his own body upon the tree4' #8,behold1 said ,john1 the ,lamb of ,god1 which taketh away the sin of the world4' ,and how does he take it away8 ,by his death4 ,for to say a lamb takes away sin1 is not sense1 if there be not an allusion to the ,paschal ,lamb1 or to other sacrificed lambs1 which were to be slain according to the law4 #8,christ our passover is sacrificed for us4' #8,ye are redeemed by the precious blood of ,christ1 as of a lamb without blemish1 and without spot4'--,he put himself in our place1 fulfilled for us the demands of ,god's holy law1 and for us satisfied his inflexible justice4 ,why1 pray1 of all men1 of all the saints1 of all the most excellent teachers1 was ,christ only free from all moral impurity8 ,as a ,prophet1 this was not absolutely necessary for him2 but necessary it was that he1 being to fulfil the law for others1 should have no need to satisfy for his own sin4 #8,god sending his ,son in the likeness of sinful flesh1 and that for sin1 condemned sin in the flesh2 that the righteousness of the law might be fulfilled in us4' #8,god sent forth his ,son made under the law1 to redeem them who were under the law4'--,the apostle confirms this in the clearest manner1 giving us at the same time1 a notable sign of the remarkable curse in the death of ,christ4 ,it is written1 #8,cursed is every one1 who continueth not in all things which are written in the book of the law to do them4 ,christ hath redeemed us from the curse of the law1 being made a curse for us3 for it is written1 ,cursed is every one who hangeth on a tree4' ,this important doctrine is inculcated on us in many places1 under the notions of a purchase1 a ransom1 a propitiation1 and a testament2 by which the virtue and the efficacy1 of ,christ's death are elucidated4 ,let it not be objected1 that these phrases are borrowed from other things1 and therefore to be understood in an improper and figurative sense4 ,a figurative sense is not however1 no sense at all1 or without sense2 but serves to make profound subjects more comprehensible to a common understanding4 #a4 ,a ,purchase4 ,believers in their soul and their body are ,god's1 #8because they are bought with a price2' they are the church of the ,lord ,god1 which he hath purchased with his own blood4 ,the song unto the ,lamb runs1 #8,thou wast slain1 and hast redeemed us to ,god by thy blood2' which strongly indicates1 that their salvation is to be ascribed to the merits of his bloody death4 #b4 ,a ,ransom4 ,in the ,new ,testament1 the word deliverance is often used in translating one1 which properly signifies a redemption1 or ransom4 ,thus it is written1 #8ye were redeemed from your vain conversation1 not by corruptible things1 as silver or gold1 but by the precious blood of ,christ4' ,this redemption is explained by the forgiveness of sins4 ,it is1 therefore1 his blood and death1 wherewith he made payment1 in order to procure our discharge from the debt of sin4 ,he came #8to minister1 and to give his life a ransom for many4'--4 ,matt4 xx4 #bh4 and 4 #a ,tim4 ii4 #f4 #c4 ,a ,propitiation4 ,sometimes this in the ,greek is called 1 7conciliatio7 that is1 a reconciliation4 ,accordingly1 believers are now reconciled to ,god by the death of his ,son2 by his cross2 by the blood of his cross1 and in the body of his flesh through death4 #8,god was in ,christ reconciling the world to himself3' which is farther explained1 #8not imputing their trespasses to them4'--,but it is also called a propitiation1 in the translation of 1 7expiatio7 used concerning the victims which were anciently slain1 as a typical propitiation in place of the guilty4 ,so now ,jesus ,christ the righteous is the propitiation for our sins4 ,for ,god #8sent his ,son to be a propitiation for our sins4' ,god hath set him forth to be a propitiation through faith in his blood1 for a demonstration of his righteousness1 by 7or rather because of7 the forgiveness of sins4 ,therefore1 #8the ,lamb of ,god hath so taken away the sins of the world1' that he took them upon himself1 that he bare them1 that he died in the place of his people4 #d4 ,a ,testament4 ,according to his last institution1 the assignation of the everlasting inheritance1 is called #8the ,new ,testament in his blood1 which was shed for many1 for the remission of sins4' ,this signifies to us1 not only that ,christ had a perfect right to the honour of settling the inheritance1 not only that his death as a testator was necessary to put his people in possession of it2 but1 that that inheritance had its foundation precisely in the shedding of his blood1 in his deepest humiliation1 and his violent death2 as thereby their sins1 which otherwise stood in the way of salvation1 could be forgiven4 ,if1 instead of the ,new ,testament1 we rather choose to translate it the ,new ,covenant2 the allusion will be somewhat different1 but the matter the same4 ,this leads us to the epistle to the ,hebrews1 in which all these doctrines are ascertained to us at great length1 and with invincible arguments4 ,that epistle was intended to demonstrate indeed1 the authority of ,christ's instruction above all the prophets1 and even ,moses himself3 but also1 under propositions borrowed from the ancient religion1 and fitted to the ,hebrews1 to reconcile his priestly office with the intention of the ,levitical sacrifices1 and to exalt it infinitely above ,aaron's priesthood4 ,christ being a ,high ,priest of unchangeable power1 needed not to offer up sacrifices for his own sins1 but having offered himself up once to ,god1 he thereby made reconciliation for sin1 made an end of it1 opened a sure way to heaven1 and #8can save unto the uttermost all who come unto the ,father by him4' ,read the #eth and the #ajth chapters4 ,would you1 on account of the doctrine so full of consolation1 suspect this epistle1 and erase it from the volume of holy scripture8 ,in it1 however1 no doctrine occurs1 which is not also mentioned elsewhere2 and this apostolic epistle is surpassed by none of the rest1 in sublimity of matter1 in weight of evidence1 in glorifying the grace of ,god in ,christ1 in strong consolation1 in encouraging to the spiritual warfare1 and in the most animating motives to holiness and perseverance4 ,besides1 in the ,saviour's satisfaction only lies the reason1 why his suffering together with his resurrection1 are every where represented to us as the sum and substance of the gospel4 ,no other part of his history and ministration are so fully propounded1 and that by all the ,evangelists4--,we have already seen1 that the ,apostles preached1 not only the doctrine of evangelic morality1 but chiefly ,christ himself1 that is1 his person1 work1 and two-fold state4 ,paul would know nothing among the ,corinthians1 #8but ,jesus ,christ and him crucified4' ,the cross of ,christ was that alone in which he gloried4 ,he reduces the knowledge of ,christ1 for the excellency of which he counted all things but loss and dung1 to the knowledge of the power of his resurrection1 and of the fellowship of his sufferings4--,in that most important conversation on the holy mount1 between our ,lord1 and two of the celestial inhabitants1 the two great teachers and reformers under the old dispensation1 we find no more mentioned1 but that it turned upon that decease which he should accomplish at ,jerusalem4--,in the cross1 and the other humiliations and sufferings of the ,saviour comprehended under it1 the love of ,god towards men1 in not sparing his own ,son1 as also his wisdom and power unto salvation are displayed in a peculiar and a most conspicuous manner4 ,in the cross1 is the abolishing of the power and the fear of death4 ,deliverance from the dominion of sin1 as also the glory to come1 are its pleasant fruits4 ,the plain1 but most consolatory symbols of the grace of ,jesus1 in ,baptism1 and the ,holy ,supper1 point us in like manner to his atoning death1 with a charge to shew it forth in particular4 ,the medium of our acceptance and justification before ,god1 is every where in the gospel said to be faith in ,christ3 and that indeed in opposition to1 and with warning against the law1 or the seeking of our justification by the works of the law4 ,now if believing in ,christ signify only1 to receive and to obey his doctrine concerning the rational grounds and duties of religion2 how then is the doctrine and the righteousness of faith quite another thing than the demand and righteousness of the law whether we consider the moral law naturally1 or as written by ,moses8 ,nay1 ,moses had also taught the capital doctrines of rational religion1 ,god's existence1 unity1 providence1 the duties of man1 c4 and that the love of ,god1 and of our neighbour1 is more than all sacrifices1 was often inculcated under the old economy1 and not unknown to the ,jews4--,or does the prohibition of seeking righteousness by the law1 only mean the omitting of the ,mosaic rights8 ,but in the places quoted1 and in others1 the law cannot possibly be understood in such a limited sense4 ,besides the righteousness of faith1 in contradistinction to that of the law1 had place even under the old dispensation4 ,further1 these external solemnities could indeed be abolished2 but they were instituted by ,god himself1 and hence the observing of them did not so militate against a rational religion1 that it in itself could make a man condemnable4--,paul constantly teaches1 that the opposition between faith and the law1 in respect of our seeking righteousness by them1 consists in this1 that ,god's inflexible law condemns all sinners1 ,jews and ,gentiles2 that by the works of the law1 no flesh shall be justified2 that through sin1 the law is become weak to give life3 but that faith acknowledges and embraces ,christ1 as he who fulfilled the righteousness of the law1 was made a curse for us1 and set forth to be a propitiation1 through faith1 not only in his doctrine1 but in his blood1 for a demonstration of the righteousness of ,god4 ,and why else was #8,christ crucified unto the ,jews a stumbling-block1 and to the ,greeks foolishness8' ,surely1 not so much on account of the capital truths of rational religion taught by him4 ,the ,jewish doctors1 and the best philosophers among the ,heathens1 who had acknowledged them were honoured on that account4 ,nor was it because ,christ1 continuing a worthy and faithful1 but an unsuccessful teacher of his doctrine1 was unjustly accused1 and shamefully put to death4 ,the memory of a condemned ,socrates was not held in contempt4 ,the reason was purely this1 that the ,saviour's suffering was proclaimed as the only ground and cause of our reconciliation and salvation3 while the ,jews and ,heathens thought to be saved by the value of their own virtue3 and to them it was exceeding strange1 and most mortifying to their pride1 that penitently acknowledging their guilt1 they behoved to seek life in the deep abasement of a crucified ,mediator1 and in his justifying resurrection4 ,all our reasoning thus far makes it evident1 that we must not understand the sufferings of ,christ for sin1 merely as if ,god1 being about to announce by the gospel1 grace and life to the nations1 would previously manifest his aversion to sin1 by a striking example of his vengeance2 and for that purpose1 deliver up an ambassador vested with extraordinary privileges1 to so much sorrow and shame4 ,surely all preceding ages had already exhibited awful instances of ,god's fearful displeasure with the sins of individuals and communities1 without deliverance from sin being ever ascribed to them4 ,that a mean man among the people1 that a teacher wandering about in poverty1 should be shamefully put to death by a civil judge1 was much less calculated to exhibit a signal and extraordinary example of divine wrath1 than the immediate interposition of ,providence1 which had often1 in former times inflicted1 and still could inflict miraculous punishments on the most eminent persons1 or on whole nations4 ,at any rate1 to manifest a righteous abhorrence of sin1 vengeance behoved not to fall upon one perfectly innocent4 ,this last would be quite absurd2 unless the innocent person1 7as holy scripture has already taught us7 should with ,god's approbation1 as spontaneously1 as generously1 substitute himself in our place1 by bearing our sin4--,accordingly1 sacred scripture represents the sufferings of ,christ1 not only as a proof and confirmation1 but as the cause of our reconciliation4 ,we by no means exclude other advantages ascribed by ,socinus to the ,saviour's death4 ,beyond all doubt1 he thereby confirmed his integrity and the truth of his mission4 ,but1 pray1 was it ever heard1 that a false prophet1 in the founding of a new society1 mentioned his own1 his certain1 his fast approaching1 and most offensive punishment of death1 as the intention of his ministry2 and made it an article of his doctrine8--,in confirmation of his doctrine and mission1 ,jesus generally appealed to his miracles2 and yet1 where are the forgiveness of our sins and a title to life ascribed to his miracles1 as they often are to his bloody death8--,for what doctrine was ,jesus condemned8 ,not for the truths and prescriptions of natural reason2 but because he declared himself to be higher far than any human prophet4 7,see ,section ,,ix47 ,if the celestial chorus at his birth1 if the ,father's voice at his inauguration1 if his glory on the mount1 had been openly perceived by the ,jewish council and all the people2 if the lightnings darted forth in confirmation of ,moses and ,elias1 had caused him to be honoured2 especially if he had satisfied their prejudices concerning the ,messias2 if1 with legions of his ,father's angels1 he had destroyed the ,roman government1 broken that yoke1 recovering and extending ,david's mighty kingdom2 their infidelity would have been conquered1 and eagerly would they have confided in him4 ,they would have been more easily drawn by giving bread1 or causing manna to rain1 than by promising them his flesh and blood4--,a steady martyrdom was more necessary to the preaching of the apostles2 because their doctrine in a great measure referred to and was built upon the truth of the all-important events of the ,saviour's death and exaltation4 ,in relation to which1 as they could not be deceived1 so likewise their sincerity behoved to be put beyond suspicion4 ,but the ,lord ,jesus ,christ had abundance of glorious means to confirm his doctrine2 and if nothing else had been to be effectuated by it1 he behoved not to have undergone a cursed death upon the hill of infamy2 and that under the pretence of a legal procedure1 which caused the multitude to revolt from him1 his friends to be offended at him1 and plunged his best followers in deep distress4 ,we also respect the design of exhibiting in his sufferings1 an example of love1 submission to1 and confidence in ,god4 ,but such an extremity of shame was not necessary for that purpose2 and his sufferings were accompanied with so much perturbation1 vehement distress1 cries and tears1 that quite other ends were ever to be obtained by them2 else he would not have exceeded many valiant martyrs4 ,besides1 could any apostle1 courageously foreseeing1 and alluding to his own martyrdom in confirmation of the truth1 and for an example to others1 be able to say1 as did ,christ1 #8whoso eateth my flesh and drinketh my blood1 hath eternal life2 for my flesh is meat indeed1 and my blood is drink indeed1 c48' #b ,tim4 iv4 #f4 compared with ,john vi4 #ea-eg4 ,do men in spite of the divine testimony1 find reasons and scruples against a vicarious satisfaction2 if we are not much mistaken1 they are easy to solve4 ,but far stronger reasons combat the persuasion1 that the ,holy ,supreme ,being can show himself favourable1 or indifferent1 to the voluntary violation of those laws and moral duties from which he himself cannot absolve a rational creature2 or to speak in a plain and familiar manner1 that ,god can1 and also will suffer sin to escape with impunity4 ,if then1 7to conclude in the language of the apostle1 when enlarging on the glory of ,christ17 the ,son of ,god1 by himself purged our sins2 how narrowly and how perversely would we limit his saving work to his preaching8 ,how inconsistent is it with this1 that men1 according to the usual phrase among ,christians1 ascribe efficacious merits to ,christ2 but in an unusual sense understand them only of his doctrine and his excellent character8 against which sentiment1 too1 much could be objected4 ,how evidently then is that confirmed1 which we asserted1 that ,christ himself in his person and performances1 is the cause and ground of our salvation8 ,if the suffering and death of ,christ alone have merited salvation for the innumerable multitude of all them who ever believed in him1 or shall believe2 if his suffering1 though short in duration1 was the satisfactory ransom1 to deliver all those sinners from the fear of death1 and from the wrath to come2 then the infinite worth of his person and work1 must surpass all understanding2 then from that most gracious deliverance we deduce an important proof of his more than human1 his divine excellency40 ,,dr4 ,,wynpersse4 ,footnote #afh3 8,in the consideration of this subject1 which every ,christian must deem most highly deserving the closet examination1 our attention should be directed to two different classes of objectors3 those who deny the necessity of any mediation whatever2 and those who question the particular nature of that mediation1 which has been appointed4 ,whilst the deist on the one hand ridicules the very notion of a ,mediator3 and the philosophizing ,christian on the other1 fashions it to his own hypothesis2 we are called on to vindicate the word of truth from the injurious attacks of both2 and carefully to secure it1 not only against the open assaults of its avowed enemies1 but against the more dangerous misrepresentations of its false or mistaken friends4 ,the objections which are peculiar to the former1 are upon this subject1 of the same description with those which they advance against every other part of revelation2 bearing with equal force against the system of natural religion1 which they support1 as against the doctrines of revealed religion1 which they oppose4 ,and indeed1 this single circumstance1 if weighed with candour and reflection2 that is1 if the deist were truly the philosopher he pretends to be2 might suffice to convince him of his error4 ,for the closeness of the analogy between the works of nature1 and the word of the gospel1 being found to be such1 that every blow which is aimed at the one1 rebounds with undiminished force against the other3 the conviction of their common origin must be the inference of unbiassed understanding4 ,thus1 when in the outset of his argument1 the deist tells us1 that as obedience must be the object of ,god's approbation1 and disobedience the ground of his displeasure1 it must follow by natural consequence1 that when men have transgressed the divine commands1 repentance and amendment of life will place them in the same situation as if they had never offended3--he does not recollect1 that actual experience of the course of nature directly contradicts the assertion2 and that1 in the common occurrences of life1 the man who by intemperance and voluptuousness1 has injured his character1 his fortune1 and his health1 does not find himself instantly restored to the full enjoyment of these blessings on repenting of his past misconduct1 and determining on future amendment4 ,now1 if the attributes of the ,deity demand1 that the punishment should not outlive the crime1 on what ground shall we justify this temporal dispensation8 ,the difference in degree1 cannot affect the question in the least4 ,it matters not1 whether the punishment be of long or short duration2 whether in this world1 or in the next4 ,if the justice or the goodness of ,god1 require that punishment should not be inflicted when repentance has taken place2 it must be a violation of those attributes to permit any punishment whatever1 the most slight1 or the most transient4 ,nor will it avail to say1 that the evils of this life attendant upon vice1 are the effects of an established constitution1 and follow in the way of natural consequence4 ,is not that established constitution itself1 the effect of the divine decree8 ,and are not its several operations as much the appointment of its ,almighty framer1 as if they had individually flowed from his immediate direction8 ,but besides1 what reason have we to suppose that ,god's treatment of us in a future state1 will not be of the same nature as we find it in this2 according to established rules1 and in the way of natural consequence8 ,many circumstances might be urged on the contrary1 to evince the likelihood that it will4 ,but this is not necessary to our present purpose4 ,it is sufficient1 that the deist cannot prove that it will not4 ,our experience of the present state of things evinces1 that indemnity is not the consequence of repentance here3 can he adduce a counter-experience to show1 that it will hereafter8 ,the justice and goodness of ,god are not then necessarily concerned1 in virtue of the sinner's repentance1 to remove all evil consequences upon sin in the next life1 or else the arrangement of events in this1 has not been regulated by the dictates of justice and goodness4 ,if the deist admits the latter1 what becomes of his natural religion8 ,now let us inquire1 whether the conclusions of abstract reasoning will coincide with the deductions of experience4 ,if obedience be at all times our duty1 in what way can present repentance release us from the punishment of former transgressions8 ,can repentance annihilate what is past8 ,or can we do more by present obedience1 than acquit ourselves of present obligation8 ,or1 does the contrition we experience1 added to the positive duties we discharge1 constitute a surplusage of merit1 which may be transferred to the reduction of our former demerit8 ,and is the justification of the philosopher1 who is too enlightened to be a ,christian1 to be built1 after all1 upon the absurdities of supererogation8 #8,we may as well affirm1' says a learned ,divine1 #8that our former obedience atones for our present sins1 as that our present obedience makes amends for antecedent transgressions4' ,and it is surely with a peculiar ill grace1 that this sufficiency of repentance is urged by those1 who deny the possible efficacy of ,christ's mediation2 since the ground on which they deny the latter1 equally serves for the rejection of the former3 the necessary connexion between the merits of one being1 and the acquittal of another1 not being less conceivable1 than that which is conceived to subsist between obedience at one time1 and the forgiveness of disobedience at another4 ,since then1 upon the whole1 experience 7as far as it extends7 goes to prove the natural inefficacy of repentance to remove the effects of past transgressions2 and the abstract reason of the thing1 can furnish no link1 whereby to connect present obedience with forgiveness of former sins3 it follows1 that however the contemplation of ,god's infinite goodness and love1 might excite some faint hope1 that mercy would be extended to the sincerely penitent2 the animating certainty of this momentous truth1 without which the religious sense can have no place1 can be derived from the express communication of the ,deity alone4 ,but it is yet urged by those1 who would measure the proceedings of divine wisdom by the standard of their own reason2 that1 admitting the necessity of a ,revelation on this subject1 it had been sufficient for the ,deity to have made known to man his benevolent intention2 and that the circuitous apparatus of the scheme of redemption must have been superfluous1 for the purpose of rescuing the world from the terrors and dominion of sin2 when this might have been effected in a way infinitely more simple and intelligible1 and better calculated to excite our gratitude and love1 merely by proclaiming to mankind a free pardon1 and perfect indemnity1 on condition of repentance and amendment4 ,to the disputer1 who would thus prescribe to ,god the mode by which he may best conduct his creatures to happiness1 we might as before reply1 by the application of his own argument to the course of ordinary events3 and we might demand of him to inform us1 wherefore the ,deity should have left the sustenance of life1 depending on the tedious process of human labour and contrivance1 in rearing from a small seed1 and conducting to the perfection fitting it for the use of man1 the necessary article of nourishment2 when the end might have been at once accomplished by its instantaneous production4 ,and will he contend that bread has not been ordained for the support of man2 because that1 instead of the present circuitous mode of its production1 it might have been rained down from heaven1 like the manna in the wilderness8 ,on grounds such as these1 the philosopher 7as he wishes to be called7 may be safely allowed to object to the notion of forgiveness by a ,mediator4 ,with respect to every such objection as this1 it may be well1 once for all1 to make this general observation4 ,we find1 from the whole course of nature1 that ,god governs the world1 not by independent acts1 but by connected system4 ,the instruments which he employs in the ordinary works of his ,providence1 are not physically necessary to his operations4 ,he might have acted without them1 if he pleased4 #8,he might1 for instance1 have created all men1 without the intervention of parents3 but where then had been the beneficial connexion between parents and children2 and the numerous advantages resulting to human society from such connexion8' ,the difficulty lies here3 the uses arising from the connexions of ,god's acts may be various2 and such are the pregnancies of his works1 that a single act may answer a prodigious variety of purposes4 ,of the several purposes we are1 for the most part1 ignorant3 and from this ignorance are derived most of our weak objections against the ways of his ,providence2 whilst we foolishly presume1 that1 like human agents1 he has but one end in view4 ,this observation we shall find of material use in our examination of the remaining arguments adduced by the deist on the present subject4 ,and there is none to which it more forcibly applies than to that by which he endeavours to prove the notion of a ,mediator to be inconsistent with the divine immutability4 ,it is either1 he affirms1 agreeable to the will of ,god to grant salvation on repentance1 and then he will grant it without a ,mediator3 or it is not agreeable to his will1 and then a ,mediator can be of no avail1 unless we admit the mutability of the divine decrees4 ,but the objector is not1 perhaps1 aware how far this reasoning will extend4 ,let us try it in the case of prayer4 ,all such things as are agreeable to the will of ,god must be accomplished1 whether we pray or not2 and therefore our prayers are useless1 unless they be supposed to have a power of altering his will4 ,and indeed1 with equal conclusiveness it might be proved that repentance itself must be unnecessary4 ,for if it be fit that our sins should be forgiven1 ,god will forgive us without repentance3 and if it be unfit1 repentance can be of no avail4 ,the error in all these conclusions is the same1 it consists in mistaking a conditional for an absolute decree2 and in supposing ,god to ordain an end unalterably1 without any concern as to the intermediate steps1 whereby that end is to be accomplished4 ,whereas the manner is sometimes as necessary as the act proposed3 so that if not done in that particular way1 it would not have been done at all4 ,of this observation1 abundant illustration may be derived1 as well from natural as from revealed religion4 #8,thus we know from natural religion1 that it is agreeable to the will of ,god1 that the distresses of mankind should be relieved3 and yet we see the destitute1 from a wise constitution of ,providence1 left to the precarious benevolence of their fellow-men2 and if not relieved by them1 they are not relieved at all4 ,in like manner1 in ,revelation1 in the case of ,naaman the ,syrian1 we find that ,god was willing he should be healed of his leprosy2 but yet he was not willing that it should be done1 except in one particular manner4 ,abana and ,pharpar were as famous as any of the rivers of ,israel4 ,could he not wash in them1 and be clean8 ,certainly he might1 if the design of ,god had been no more than to heal him4 ,or it might have been done without any washing at all4 ,but the healing was not the only design of ,god1 nor the most important4 ,the manner of the cure was of more consequence in the moral design of ,god1 than the cure itself3 the effect being produced1 for the sake of manifesting to the whole kingdom of ,syria1 the great power of the ,god of ,israel1 by which the cure was performed4' ,and in like manner1 though ,god willed that the penitent sinner should receive forgiveness2 we may see good reason why1 agreeably to his usual proceeding1 he might will it to be granted in one particular manner only1 through the intervention of a ,mediator4 ,although in the present stage of the subject1 in which we are concerned with the objections of the ,,deist1 the argument should be confined to the deductions of natural reason2 yet ,i have added this instance from ,revelation1 because1 strange to say1 some who assume the name of ,christians1 and profess not altogether to discard the written word of ,revelation1 adept the very principle which we have just examined4 ,for what are the doctrines of that description of ,christians1 in the sister kingdom1#afi who glory in having brought down the high things of ,god to the level of man's understanding8 ,that ,christ was a person sent into the world to promulgate the will of ,god3 to communicate new lights on the subject of religious duties3 by his life to set an example of perfect obedience3 by his death to manifest his sincerity3 and by his resurrection to convince us of the great truth which he had been commissioned to teach1 our rising again to future life4 ,this1 say they1 is the sum and substance of ,christianity4 ,it furnishes a purer morality1 and a more operative enforcement3 its morality more pure1 as built on juster notions of the divine nature3 and its enforcement more operative1 as founded on a certainty of a state of retribution4 ,and is then ,christianity nothing but a new and more formal promulgation of the religion of nature8 ,is the death of ,christ but an attestation of his truth8 ,and are we1 after all1 left to our own merit for acceptance3 and obliged to trust for our salvation to the perfection of our obedience8 ,then indeed1 has the great ,author of our religion in vain submitted to the agonies of the cross2 if after having given to mankind a law1 which leaves them less excusable in their transgressions1 he has left them to be judged by the rigour of that law1 and to stand or fall by their own personal deserts4 ,it is said1 indeed1 that as by this new dispensation1 the certainty of pardon on repentance has been made known1 mankind has been informed of all that is essential in the doctrine of mediation4 ,but granting that no more was intended to be conveyed1 than the sufficiency of repentance2 yet it remains to be considered in what way that repentance was likely to be brought about4 ,was the bare declaration that ,god would forgive the repentant sinner1 sufficient to ensure his amendment8 ,or was it not rather calculated to render him easy under guilt1 from the facility of reconciliation8 ,what was there to alarm1 to rouse the sinner from the apathy of habitual transgression8 ,what was there to make that impression which the nature of ,god's moral government demands8 ,shall we say that the grateful sense of divine mercy would be sufficient2 and that the generous feelings of our nature1 awakened by the supreme goodness1 would have secured our obedience8 that is1 shall we say1 that the love of virtue and of right would have maintained man in his allegiance8 ,and have we not then had abundant experience of what man can do1 when left to his own exertions1 to be cured of such vain and idle fancies8 ,what is the history of man1 from the creation to the time of ,christ1 but a continued trial of his natural strength8 ,and what has been the moral of that history1 but that man is strong1 only as he feels himself weak8 strong1 only as he feels that his nature is corrupt1 and from a consciousness of that corruption1 is led to place his whole reliance upon ,god8 ,what is the description which the apostle of the ,gentiles has left us1 of the state of the world1 at the coming of our ,saviour8--being filled with all unrighteousness1 fornication1 wickedness1 covetousness1 maliciousness2 full of envy1 murder1 debate1 deceit1 malignity2 whisperers1 backbiters1 haters of ,god1 despiteful1 proud1 boasters1 inventors of evil things1 disobedient to parents1 without understanding1 covenant breakers1 without natural affection1 implacable1 unmerciful--who1 knowing the judgment of ,god1 that they which commit such things are worthy of death1 not only do the same1 but have pleasure in them that do them4 ,here were the fruits of that natural goodness of the human heart1 which is the favorite theme and fundamental principle with that class of ,christians1 with whom we are at present concerned4 ,and have we not then had full experiment of our natural powers8 ,and shall we yet have the madness to fly back to our own sufficiency1 and our own merits1 and to turn away from that gracious support1 which is offered to us through the mediation of ,christ8 ,no3 lost as men were1 at the time ,christ appeared1 to all sense of true religion3 lost as they must be to it1 at all times1 when left to a proud confidence in their own sufficiency3 nothing short of a strong and salutary terror could awaken them to virtue4 ,without some striking expression of ,god's abhorrence of sin1 which might work powerfully on the imagination and the heart1 what could prove a sufficient counteraction to the violent impulse of natural passions8 what1 to the entailed depravation1 which the history of man1 no less than the voice of ,revelation1 pronounces to have infected the whole human race8 ,besides1 without a full and adequate sense of guilt1 the very notion of forgiveness1 as it relates to us1 is unintelligible4 ,we can have no idea of forgiveness1 unless conscious of something to be forgiven4 ,ignorant of our forgiveness1 we remain ignorant of that goodness which confers it4 ,and thus1 without some proof of ,god's hatred for sin1 we remain unacquainted with the greatness of his love4 ,the simple promulgation then1 of forgiveness on repentance1 could not answer the purpose4 ,merely to know the condition1 could avail nothing4 ,an inducement of sufficient force to ensure its fulfilment was essential4 ,the system of sufficiency had been fully tried1 to satisfy mankind of its folly4 ,it was now time to introduce a new system1 the system of humility4 ,and for this purpose1 what expedient could have been devised more suitable than that which has been adopted8--the sacrifice of the ,son of ,god for the sins of men3 proclaiming to the world1 by the greatness of the ransom1 the immensity of the guilt3 and thence1 at the same time evincing1 in the most fearful manner1 ,god's utter abhorrence of sin1 in requiring such expiation2 and the infinity of his love1 in appointing it4 ,to this expedient for man's salvation1 though it be the clear and express language of ,scripture1 ,i have as yet sought no support from the authority of ,scripture itself4 ,having hitherto had to contend with the deist1 who denies all ,revelation2 and the pretended ,christian1 who rationalizing away its substance1 finds it a mere moral system1 and can discover in it no trace of a ,redeemer3 to urge the declarations of ,scripture1 as to the particular nature of redemption1 would be to no purpose4 ,its authority disclaimed by the one1 and evaded by the other1 each becomes unassailable on any ground1 but that which he has chosen for himself1 the ground of general reason4 ,but1 we come now to consider the objections of a class of ,christians who1 as they profess to derive their arguments from the language and meaning of ,scripture1 will enable us to try the subject of our discussion by the only true standard1 the word of ,revelation4 ,and indeed1 it were most sincerely to be wished1 that the doctrines of ,scripture were at all times collected purely from the ,scripture itself3 and that preconceived notions and arbitrary theories were not first to be formed1 and then the ,scripture pressed into the service of each fanciful1 dogma4 ,if ,god has vouchsafed a ,revelation1 has he not thereby imposed a duty of submitting our understandings to its perfect wisdom8 ,shall weak1 shortsighted man presume to say1 #8,if ,i find the discoveries of ,revelation correspond to my notions of what is right and fit1 ,i will admit them3 but if they do not1 ,i am sure they cannot be the genuine sense of ,scripture3 and ,i am sure of it1 on this principle1 that the wisdom of ,god cannot disagree with itself8' ,that is1 to express it truly1 that the wisdom of ,god cannot but agree with what this judge of the actions of the ,almighty deems it wise for him to do4 ,the language of ,scripture must then1 by every possible refinement1 be made to surrender its fair and natural meaning1 to this predetermination of its necessary import4 ,but the word of revelation being thus pared down to the puny dimensions of human reason1 how differs the ,christian from the deist8 ,the only difference is this3 that whilst the one denies that ,god hath given us a ,revelation2 the other1 compelled by evidence to receive it1 endeavours to render it of no effect4 ,but in both there is the same self-sufficiency1 the same pride of understanding that would erect itself on the ground of human reason1 and that disdains to accept the divine favour on any conditions but its own4 ,in both1 in short1 the very characteristic of a ,christian spirit is wanting--,,humility4 ,for in what consists the entire of ,christianity1 but in this2 that feeling an utter incapacity to work out our own salvation1 we submit our whole-selves1 our hearts1 and our understandings1 to the divine disposal2 and relying on ,god's gracious assistance1 ensured to our honest endeavours to obtain it1 through the ,mediation of ,christ ,jesus1 we look up to him1 and to him alone1 for safety8 ,nay1 what is the very notion of religion1 but this humble reliance upon ,god8 ,take this away1 and we become a race of independent beings1 claiming as a debt the reward of our good works2 a sort of contracting party with the ,almighty1 contributing nought to his glory1 but anxious to maintain our own independence1 and our own rights4 ,and is it not to subdue this rebellious spirit1 which is necessarily at war with virtue and with ,god1 that ,christianity has been introduced8 ,does not every page of revelation1 peremptorily pronounce this2 and yet shall we exercise this spirit1 even upon ,christianity itself8 ,assuredly if we do2 if1 on the contrary1 our pride of understanding1 and self-sufficiency of reason1 are not made to prostrate themselves before the awfully mysterious truths of revelation2 if we do not bring down the rebellious spirit of our nature1 to confess that the wisdom of man is but foolishness with ,god2 we may bear the name of ,christians1 but we want the essence of ,christianity4 ,these observations1 though they apply in their full extent1 only to those who reduce ,christianity to a system purely rational2 yet are1 in a certain degree applicable to the description of ,christians1 whose notion of redemption we now come to consider4 ,for what but a preconceived theory1 to which ,scripture had been compelled to yield its obvious and genuine signification1 could ever have led to the opinion1 that in the death of ,christ there was no expiation for sin2 that the word sacrifice has been used by the writers of the ,new ,testament merely in a figurative sense2 and that the whole doctrine of the redemption amounts but to this1 #8that ,god1 willing to pardon repentant sinners1 and at the same time willing to do it1 only in that way1 which would best promote the cause of virtue1 appointed that ,jesus ,christ should come into the world2 and that he1 having taught the pure doctrines of the gospel2 having passed a life of exemplary virtue2 having endured many sufferings1 and finally death itself1 to prove his truth1 and perfect his obedience2 and having risen again1 to manifest the certainty of a future state2 has not only1 by his example proposed to mankind a pattern for imitation2 but has1 by the merits of his obedience1 obtained1 through his intercession1 as a reward1 a kingdom or government over the world1 whereby he is enabled to bestow pardon and final happiness1 upon all who will accept them on the terms of sincere repentance4' ,that is1 in other words1 we receive salvation through a ,mediator3 the mediation conducted through intercession3 and that intercession successful in recompense of the meritorious obedience of our ,redeemer4 ,here1 indeed1 we find the notion of redemption admitted3 but in setting up1 for this purpose1 the doctrine of pure intercession1 in opposition to that of atonement1 we shall perhaps discover1 when properly examined1 some small tincture of that mode of reasoning1 which1 as we have seen1 has led the modern ,socinian to contend against the idea of redemption at large2 and the deist1 against that of revelation itself4 ,for the present1 let us confine our attention to the objections which the patrons of this new system bring against the principle of atonement1 as set forth in the doctrines of that church to which we more immediately belong4 ,as for those which are founded in views of general reason1 a little reflection will convince us1 that there is not any1 which can be alleged against the latter1 that may not be urged with equal force1 against the former3 not a single difficulty with which it is attempted to encumber the one1 that does not equally embarrass the other4 ,this having been evinced1 we shall then see how little reason there was for relinquishing the plain and natural meaning of scripture2 and for opening the door to a latitude of interpretation1 in which1 it is but too much the fashion to indulge at the present day1 and which if persevered in1 must render the word of ,god a nullity4 ,the first1 and most important of the objections we have now to consider1 is that which represents the doctrine of atonement1 as founded on the divine implacability--inasmuch as it supposes1 that to appease the rigid justice of ,god1 it was requisite that punishment should be inflicted2 and that consequently the sinner could not by any means have been released1 had not ,christ suffered in his stead4 ,were this a faithful statement of the doctrine of atonement1 there had indeed been just ground for the objection4 ,but that this is not the fair representation of candid truth1 let the objector feel1 by the application of the same mode of reasoning1 to the system which he upholds4 ,if it was necessary to the forgiveness of man1 that ,christ should suffer2 and through the merits of his obedience1 and as the fruit of his intercession1 obtain the power of granting that forgiveness2 does it not follow1 that had not ,christ thus suffered and interceded1 we could not have been forgiven8 ,and has he not then1 as it were1 taken us out of the hands of a severe and strict judge2 and is it not to him alone that we owe our pardon8 ,here the argument is exactly parallel1 and the objection of implacability equally applies4 ,now what is the answer8 #8,that although it is through the merits and intercession of ,christ that we are forgiven2 yet these were not the procuring cause1 but the means1 by which ,god originally disposed to forgive1 thought it right to bestow his pardon4' ,let then the word intercession be changed for sacrifice1 and see whether the answer be not equally conclusive4 ,the sacrifice of ,christ was never deemed by any who did not wish to calumniate the doctrine of atonement1 to have made ,god placable1 but merely viewed as the means appointed by divine wisdom1 by which to bestow forgiveness4 ,and agreeably to this1 do we not find this sacrifice every where spoken of1 as ordained by ,god himself8--,god so loved the world1 that he gave his only begotten ,son1 that whosoever believeth in him should not perish1 but have everlasting life--and herein is love1 not that we loved ,god1 but that he loved us1 and sent his ,son to be the propitiation for our sins--and again we are told1 that we are redeemed with the precious blood of ,christ1 as of a lamb without blemish1 and without spot---who verily was foreordained before the foundation of the world--and again1 that ,christ is the ,lamb slain from the foundation of the world4 ,since then1 the notion of the efficiency of the sacrifice of ,christ1 contained in the doctrine of atonement1 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 sinners1 and to fulfil that merciful intention1 which he had at all times entertained towards his fallen creatures3 and since by the same sort of representation1 the charge of implacability in the ,divine ,being1 is as applicable to the one scheme as to the other2 that is1 since it is a calumny most foully cast upon both3 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 other4 ,for1 on the ground of the expression of ,god's unbounded love to his creatures every where through ,scripture1 and of his several declarations that he forgave them freely1 it is1 that they principally contend1 that the notion of expiation by the sacrifice of ,christ cannot be the genuine doctrine of the ,new ,testament4 ,but still it is demanded1 #8in what way can the death of ,christ1 considered as a sacrifice of expiation1 be conceived to operate to the remission of sins1 unless by the appeasing a ,being1 who otherwise would not have forgiven us8'--,to this the answer of the ,christian is1 #8,i know not1 nor does it concern me to know in what manner the sacrifice of ,christ is connected with the forgiveness of sins2 it is enough1 that this is declared by ,god to be the medium through which my salvation is effected4 ,i pretend not to dive into the counsels of the ,almighty4 ,i submit to his wisdom3 and ,i will not reject his grace1 because his mode of vouchsafing it is not within my comprehension4' ,but now let us try the doctrine of pure intercession by this same objection4 ,it has been asked1 how can the sufferings of one ,being be conceived to have any connexion with the forgiveness of another4 ,let us likewise inquire1 how the meritorious obedience of one ,being1 can be conceived to have any connexion with the pardon of the transgressions of another3 or whether the prayers of a righteous ,being in behalf of a wicked person1 can be imagined to have more weight in obtaining forgiveness for the transgressor1 than the same supplication1 seconded by the offering up of life itself1 to procure that forgiveness8 ,the fact is1 the want of discoverable connexion has nothing to do with either4 ,neither the sacrifice nor the intercession has1 as far as we can comprehend1 any efficacy whatever4 ,all that we know1 or can know of the one or of the other is1 that it has been appointed as the means1 by which ,god has determined to act with respect to man4 ,so that to object to the one1 because the mode of operation is unknown1 is not only giving up the other1 but the very notion of a ,mediator2 and if followed on1 cannot fail to lead to pure deism1 and perhaps may not stop even there4 ,thus we have seen1 to what the general objections against the doctrine of atonement amount4 ,the charges of divine implacability1 and of inefficacious means1 we have found to bear with as little force against this1 as against the doctrine which is attempted to be substituted in its room4 ,we come now to the objections which are drawn from the immediate language of scripture1 in those passages in which the nature of our redemption is described4 ,and first1 it is asserted1 that it is no where said in scripture1 that ,god is reconciled to us by ,christ's death1 but that we are every where said to be reconciled to ,god4 ,now in this objection1 which clearly lays the whole stress upon our obedience1 we discover the secret spring of this entire system1 which is set up in opposition to the scheme of atonement3 we see that reluctance to part with the proud feeling of merit1 with which the principle of redemption by the sacrifice of ,christ is openly at war3 and consequently we see the essential difference there is between the two doctrines at present under consideration2 and the necessity there exists for separating them by the clearest marks of distinction4 ,but to return to the objection that has been made1 it very fortunately happens1 that we have the meaning of the words in their scripture use1 defined by no less an authority than that of our ,saviour himself--,if thou bring thy gift to the altar1 and there rememberest that thy brother hath aught against thee1 leave there thy gift before the altar1 and go thy way--first be reconciled to thy brother1 and then come and offer thy gift4 ,now1 from this plain instance1 in which the person offending is expressly described1 as the party to be reconciled to him who had been offended1 by agreeing to his terms of accommodation1 and thereby making his peace with him2 it manifestly appears1 in what sense this expression is to be understood in the language of the ,new ,testament4 ,the very words then produced for the purpose of showing that there was no displeasure on the part of ,god1 which it was necessary by some means to avert1 prove the direct contrary3 and our being reconciled to ,god1 evidently does not mean1 our giving up our sins1 and thereby laying aside our enmity to ,god1 7in which sense the objection supposes it to be taken7 but the turning away his displeasure1 whereby we are enabled to regain his favour4 ,and indeed it were strange1 had it not meant this4 ,what6 are we to suppose the ,god of the ,christian1 like the deity of the ,epicurean1 to look on with indifference upon the actions of this life1 and not to be offended at the sinner8 ,the displeasure of ,god1 it is to be remembered1 is not like man's displeasure1 a resentment or passion1 but a judicial disapprobation3 which if we abstract from our notion of ,god1 we must cease to view him as the moral governor of the world4 ,and it is from the want of this distinction1 which is so highly necessary2 and the consequent fear of degrading the ,deity1 by attributing to him what might appear to be the weakness of passion2 that they1 who trust to reason more than to scripture1 have been withheld from admitting any principle that implied displeasure on the part of ,god4 ,had they attended but a little to the plain language of scripture1 they might have rectified their mistake4 ,they would there have found the wrath of ,god against the disobedient1 spoken of in almost every page4 ,they would have found also a case which is exactly in point to the main argument before us2 in which there is described1 not only the wrath of ,god1 but the turning away of his displeasure by the mode of sacrifice4 ,the case is that of the three friends of ,job1--in which ,god expressly says1 that his wrath is kindled against the friends of ,job1 because they had not spoken of him the thing that was right2 and at the same time directs them to offer up a sacrifice1 as the way of averting his anger4 ,but then it is urged1 that ,god is every where spoken of as a being of infinite love4 ,true2 and the whole difficulty arises from building on partial texts4 ,when men perpetually talk of ,god's justice1 as being necessarily modified by his goodness1 they seem to forget that it is no less the language of scripture1 and of reason1 that his goodness should be modified by his justice4 ,our error on this subject proceeds from our own narrow views1 which compel us to consider the attributes of the ,supreme ,being1 as so many distinct qualities1 when we should conceive of them as inseparably blended together2 and his whole nature as one great impulse to what is best4 ,as to ,god's displeasure against sinners1 there can be then upon the whole no reasonable ground of doubt4 ,and against the doctrine of atonement1 no difficulty can arise from the scripture phrase of men being reconciled to ,god3 since1 as we have seen1 that directly implies the turning away the displeasure of ,god1 so as to be again restored to his favour and protection4 ,but1 though all this must be admitted by those who will not shut their eyes against reason and scripture2 yet still it is contended1 that the death of ,christ cannot be considered as a propitiatory sacrifice4 ,now1 when we find him described as the ,lamb of ,god which taketh away the sins of the world2 when we are told1 that ,christ hath given himself for us1 an offering and a sacrifice to ,god2 and that he needed not1 like the high-priests under the law1 to offer up sacrifice daily1 first for his own sins1 and then for the people's2 for that this he did once1 when he offered up himself2 when he is expressly asserted to be the propitiation for our sins2 and ,god is said to have loved us1 and to have sent his ,son to be the propitiation for our sins2 when ,isaiah describes his soul as made an offering for sin2 when it is said that ,god spared not his own ,son1 but delivered him up for us all2 and that by him we have received the atonement2 when these1 and many other such passages are to be found2 when every expression referring to the death of ,christ1 evidently indicates the notion of a sacrifice of atonement and propitiation2 when this sacrifice is particularly represented1 as of the nature of a sin-offering2 which was a species of sacrifice #8prescribed to be offered upon the commission of an offence1 after which the offending person was considered as if he had never sinned2' it may well appear surprising on what ground it can be questioned1 that the death of ,christ is pronounced in scripture to have been a sacrifice of atonement and expiation for the sins of men4 ,it is asserted1 that the several passages which seem to speak this language1 contain nothing more than figurative allusions3 that all that is intended is1 that ,christ laid down his life for1 that is1 on account of mankind3 and that there being circumstances of resemblance between this event and the sacrifices of the law1 terms were borrowed from the latter1 to express the former in a manner more lively and impressive4 ,and as a proof that the application of these terms is but figurative1 it is contended1 #ast4 ,that the death of ,christ did not correspond literally and exactly1 to the ceremonies of the ,mosaic sacrifice3 #b;dly4 ,that being in different places compared to different kinds of sacrifices1 to all of which it could not possibly correspond1 it cannot be considered as exactly of the nature of any3 and lastly1 that there was no such thing as a sacrifice of propitiation or expiation of sin under the ,mosaic dispensation at all2 this notion having been entirely of ,heathen origin4 ,as to the two first arguments1 they deserve but little consideration4 ,the want of an exact similitude to the precise form of the ,mosaic sacrifice1 is but a slender objection4 ,it might as well be said1 that because ,christ was not of the species of animal1 which had usually been offered up2 or because he was not slain in the same manner2 or because he was not offered by the high-priest1 there could have been no sacrifice4 ,but this is manifest trifling4 ,if the formal notion of a sacrifice for sin1 that is1 a life offered up in expiation be adhered to1 nothing more can be required to constitute it a sacrifice1 except by those who mean to cavil1 not to discover truth4 ,again1 as to the second argument1 which from the comparison of ,christ's death1 to the different kinds of sacrifices1 would infer that it was not of the nature of any1 it may be replied1 that it will more reasonably follow1 that it was of the nature of all4 ,resembling that of the ,passover1 inasmuch as by it we were delivered from an evil yet greater than that of ,egyptian bondage2 partaking the nature of the sin offering1 as being accepted in expiation of transgression2 and similar to the institution of the scape-goat1 as bearing the accumulated sins of all3 may we not reasonably suppose that this one great sacrifice contained the full import and completion of the whole sacrificial system8 ,and that so far from being spoken of in figure1 as bearing some resemblance to the sacrifices of the law1 they were on the contrary1 as the apostle expressly tells us1 but figures1 or faint and partial representations of this stupendous sacrifice which had been ordained from the beginning8 ,and besides1 it is to be remarked in general1 with respect to the figurative application of the sacrificial terms to the death of ,christ2 that the striking resemblance between that and the sacrifices of the law1 which is assigned as the reason of such application1 would have produced just the contrary effect upon the sacred writers2 since they must have been aware that the constant use of such expressions1 aided by the strength of the resemblance1 must have laid a foundation for error1 in that which constitutes the main doctrine of the ,christian faith4 ,being addressed to a people whose religion was entirely sacrificial1 in what but the obvious and literal sense1 could the sacrificial representation of the death of ,christ have been understood8 ,we come now to the third and principal objection1 which is built upon the assertion1 that no sacrifices of atonement 7in the sense in which we apply this term to the death of ,christ7 had existence under the ,mosaic law3 such as were called by that name having had an entirely different import4 ,now that certain offerings under this denomination1 related to things1 and were employed for the purpose of purification1 so as to render them fit instruments of the ceremonial worship1 must undoubtedly be admitted4 ,that others were again appointed to relieve persons from ceremonial incapacities1 so as to restore them to the privilege of joining in the services of the temple1 is equally true4 ,but that there were others of a nature strictly propitiatory1 and ordained to avert the displeasure of ,god from the transgressor1 not only of the ceremonial1 but1 in some cases1 even of the moral law1 will appear manifest upon a very slight examination4 ,thus we find it decreed1 that if a soul sin and commit a trespass against the ,lord1 and lie unto his neighbour in that which was delivered to him to keep--or have found that which was lost1 and lieth concerning it1 and ,,sweareth ,,falsely1 then1 because he hath sinned in this1 he shall not only make restitution to his neighbour--but he shall bring his trespass-offering unto the ,lord1 a ram without blemish out of the flock2 and the priest shall make an ,,atonement for him before the ,lord1 and it shall be ,,forgiven ,,him4 ,and again in a case of criminal connexion with a bond-maid who was betrothed1 the offender is ordered to bring his trespass-offering1 and the priest is to make ,,atonement for him with the trespass-offering1 for the sin which he hath done2 and the sin which he hath done shall be ,,forgiven him4 ,and in the case of all offences which fell not under the description of presumptuous1 it is manifest from the slightest inspection of the book of ,leviticus1 that the atonement prescribed1 was appointed as the means whereby ,god might be propitiated1 or reconciled to the offender4 ,again1 as to the vicarious import of the ,mosaic sacrifice2 or1 in other words1 its expressing an acknowledgment of what the sinner had deserved2 this not only seems directly set forth in the account of the first offering in ,leviticus1 where it is said of the person who brought a free-will offering1 he shall lay his hand upon the head of the burnt-offering1 and it shall be ,,accepted ,,for him to make atonement for him3 but the ceremony of the scape-goat on the day of expiation1 appears to place this matter beyond doubt4 ,on this head1 however1 as not being necessary to my argument1 ,i shall not at present enlarge4 ,that expiatory sacrifice 7in the strict and proper sense of the word7 was a part of the ,mosaic institution1 there remains then1 ,i trust1 no sufficient reason to deny4 ,that it existed in like manner amongst the ,arabians1 in the time of ,job1 we have already seen4 ,and that its universal prevalence in the ,heathen world1 though corrupted and disfigured by idolatrous practices1 was the result of an original divine appointment1 every candid inquirer will find little reason to doubt4 ,but be this as it may1 it must be admitted1 that propitiatory sacrifices not only existed through the whole ,gentile world1 but had place under the law of ,moses4 ,the argument then1 which from the non-existence of such sacrifices amongst the ,jews1 would deny the term when applied to the death of ,christ1 to indicate such sacrifice1 necessarily falls to the ground4 ,but1 in fact1 they who deny the sacrifice of ,christ to be a real and proper sacrifice for sin1 must1 if they are consistent1 deny that any such sacrifice ever did exist1 by divine appointment4 ,for on what principle do they deny the former1 but this8--that the sufferings and death of ,christ1 for the sins and salvation of men1 can make no change in ,god3 cannot render him more ready to forgive1 more benevolent than he is in his own nature2 and consequently can have no power to avert from the offender the punishment of his transgression4 ,now1 on the same principle1 every sacrifice for the expiation of sin1 must be impossible4 ,and this explains the true cause why these persons will not admit the language of the ,new ,testament1 clear and express as it is1 to signify a real and proper sacrifice for sin3 and why they feel it necessary to explain away the equally clear and express description of that species of sacrifice in the old4 ,setting out with a preconceived erroneous notion of its nature1 and one which involves a manifest contradiction2 they hold themselves justified in rejecting every acceptation of scripture which supports it4 ,but1 had they more accurately examined the true import of the term in scripture use1 they would have perceived no such contradiction1 nor would they have found themselves compelled to refine away by strained and unnatural interpretations1 the clear and obvious meaning of the sacred text4 ,they would have seen1 that a sacrifice for sin1 in scripture language1 implies solely this1 #8a sacrifice wisely and graciously appointed by ,god1 the moral governor of the world1 to expiate the guilt of sin in such a manner as to avert the punishment of it from the offender4' ,to ask why ,god should have appointed this particular mode1 or in what way it can avert the punishment of sin1 is to take us back to the general point at issue with the deist1 which has been already discussed4 ,with the ,christian1 who admits redemption under any modification1 such matters cannot be subjects of inquiry4 ,but even to our imperfect apprehension1 some circumstances of natural connexion and fitness may be pointed out4 ,the whole may be considered as a sensible and striking representation of a punishment1 which the sinner was conscious he deserved from ,god's justice3 and then1 on the part of ,god1 it becomes a public declaration of his holy displeasure against sin1 and of his merciful compassion for the sinner2 and on the part of the offender1 when offered by or for him1 it implies a sincere confession of guilt1 and a hearty desire of obtaining pardon3 and upon the due performance of this service1 the sinner is pardoned1 and escapes the penalty of his transgression4 ,this we shall find agreeable to the nature of a sacrifice for sin1 as laid down in the ,old ,testament4 ,now is there any thing in this degrading to the honour of ,god2 or in the smallest degree inconsistent with the dictates of natural reason8 ,and in this view1 what is there in the death of ,christ1 as a sacrifice for the sins of mankind1 that may not in a certain degree1 be embraced by our natural notions8 ,for according to the explanation just given1 is it not a declaration to the whole world1 of the greatness of their sins2 and of the proportionate mercy and compassion of ,god1 who had ordained this method1 whereby1 in a manner consistent with his attributes1 his fallen creatures might be again taken into his favour1 on their making themselves parties in this great sacrifice3 that is1 on their complying with those conditions1 which1 on the received notion of sacrifice1 would render them parties in this2 namely1 an adequate conviction of guilt1 a proportionate sense of ,god's love1 and a firm determination1 with an humble faith in the sufficiency of this sacrifice1 to endeavour after a life of amendment and obedience8 ,thus much falls within the reach of our comprehension on this mysterious subject4 ,whether in the expanded range of ,god's moral government1 some other end may not be held in view1 in the death of his only begotten ,son1 it is not for us to enquire2 nor does it in any degree concern us3 what ,god has been pleased to reveal1 it is alone our duty to believe4 ,one remarkable circumstance indeed there is1 in which the sacrifice of ,christ differs from all those sacrifices which were offered under the law4 ,our blessed ,lord was not only the ,subject of the offering1 but the ,priest who offered it4 ,therefore he has become not only a sacrifice1 but an intercessor2 his intercession being founded upon this voluntary act of benevolence1 by which he offered himself without spot to ,god4 ,we are not only then in virtue of the sacrifice1 forgiven2 but in virtue of the intercession admitted to favour and grace4 ,and thus the scripture notion of the sacrifice of ,christ1 includes every advantage1 which the advocates for the pure intercession1 seek from their scheme of redemption4 ,but it also contains others1 which they necessarily lose by the rejection of that notion4 ,it contains the great advantage of impressing mankind with a due sense of their guilt1 by compelling a comparison with the immensity of the sacrifice made to redeem them from its effects4 ,it contains that1 in short1 which is the soul and substance of all ,christian virtue--,,humility4 ,and the fact is plainly this1 that in every attempt to get rid of the scripture doctrine of atonement1 we find feelings of a description opposite to this evangelic quality1 more or less to prevail3 we find a fondness for the opinion of man's own sufficiency1 and an unwillingness to submit with devout and implicit reverence1 to the sacred word of revelation4 ,in the mode of inquiry which has been usually adopted on this subject1 one prevailing error deserves to be noticed4 ,the nature of sacrifice1 as generally practised and understood1 antecedent to the time of ,christ1 has been first examined2 and from that1 as a ground of explanation1 the notion of ,christ's sacrifice has been derived3 whereas1 in fact by this1 all former sacrifices are to be interpreted2 and in reference to it only1 can they be understood4 ,from an error so fundamental1 it is not wonderful that the greatest perplexities should have arisen concerning the nature of sacrifice in general2 and that they should ultimately fall with cumulative confusion on the nature of that particular sacrifice1 to the investigation of which fanciful and mistaken theories had been assumed as guides4 ,thus1 whilst some have presumptuously attributed the early and universal practice of sacrifice1 to an irrational and superstitious fear of an imagined sanguinary divinity2 and have been led in defiance of the express language of revelation1 to reject and ridicule the notion of sacrifice1 as originating only in the grossness of superstition3 others1 not equally destitute of reverence for the sacred word1 and consequently not treating this solemn rite with equal disrespect1 have yet ascribed its origin to human invention2 and have thereby been compelled to account for the divine institution of the ,jewish sacrifices as a mere accommodation to prevailing practice2 and consequently to admit1 even the sacrifice of ,christ itself to have grown out of1 and been adapted to1 this creature of human excogitation4 ,of this latter class1 the theories1 as might be expected1 are various4 ,in one1 sacrifices are represented in the light of gifts1 intended to sooth and appease the ,supreme ,being1 in like manner as they are found to conciliate the favour of men3 in another1 they are considered as federal rites1 a kind of eating and drinking with ,god1 as it were at his table1 and thereby implying the being restored to a state of friendship with him1 by repentance and confession of sins3 in a third1 they are described as but symbolical actions1 or a more expressive language1 denoting the gratitude of the offerer1 in such as are eucharistical2 and in those that are expiatory1 the acknowledgment of1 and contrition for sin strongly expressed by the death of the animal1 representing that death which the offerer confessed to be his own desert4 ,to these different hypotheses1 which in the order of their enumeration1 claim respectively the names of ,spencer1 ,sykes1 and ,warburton1 it may generally be replied1 that the fact of ,abel's sacrifice seems inconsistent with them all3 with the first1 inasmuch as it must have been antecedent to those distinctions of property1 on which alone experience of the effects of gifts upon men could have been founded3 with the second1 inasmuch as it took place several ages prior to that period1 at which both the words of scripture1 and the opinions of the wisest commentators have fixed the permission of animal food to man3 with the third1 inasmuch as the language1 which scripture expressly states to have been derived to our first parents from divine instruction1 cannot be supposed so defective in those terms that related to the worship of ,god1 as to have rendered it necessary for ,abel to call in the aid of actions1 to express the sentiment of gratitude or sorrow2 and still less likely is it that he would have resorted to that species of action1 which in the eye of reason1 must have appeared displeasing to ,god1 the slaughter of an unoffending animal4 ,to urge these topics of objection in their full force1 against the several theories ,i have mentioned1 would lead to a discussion far exceeding the due limits of a discourse from this place4 ,i therefore dismiss them for the present4 ,nor shall ,i1 in refutation of the general idea of the human invention of sacrifice1 enlarge upon the universality of the practice2 the sameness of the notion of its efficacy1 pervading nations and ages the most remote2 and the unreasonableness of supposing any natural connexion between the slaying of an animal1 and the receiving pardon for the violation of ,god's laws1--all of which appear decisive against that idea4 ,but1 as both the general idea and the particular theories which have endeavoured to reconcile to it the nature and origin of sacrifice1 have been caused by a departure from the true and only source of knowledge2 let us return to that sacred fountain1 and whilst we endeavour to establish the genuine scripture notion of sacrifice1 at the same time provide the best refutation of every other4 ,it requires but little acquaintance with scripture to know that the lesson which it every where inculcates1 is1 that man by disobedience had fallen under the displeasure of his ,maker2 that to be reconciled to his favour1 and restored to the means of acceptable obedience1 a ,redeemer was appointed1 and that this ,redeemer laid down his life to procure for repentant sinners forgiveness and acceptance4 ,this surrender of life has been called by the sacred writers a sacrifice2 and the end attained by it1 expiation or atonement4 ,with such as have been desirous to reduce ,christianity to a mere moral system1 it has been a favourite object to represent this sacrifice as entirely figurative founded only in allusion and similitude to the sacrifices of the law2 whereas1 that this is spoken of by the sacred writers1 as a real and proper sacrifice1 to which those under the law bore respect but as types or shadows1 is evident from various passages of holy writ1 but more particularly from the epistle to the ,hebrews2 in which it is expressly said1 that the law having a shadow of good things to come1 can never with those sacrifices which they offered year by year continually1 make the comers thereunto perfect2--but this man1 after he had offered one sacrifice for sins1 for ever sat down on the right hand of ,god4 ,and again1 when the writer of this epistle speaks of the high-priest entering into the holy of holies with the blood of the sacrifice1 he asserts1 that this was a figure for the time then present1 in which were offered both gifts and sacrifices1 that could not make him that did the service perfect2 but ,christ being come1 an high priest of good things to come2 not by the blood of goats and calves1 but by his own blood1 he entered once into the holy place1 having obtained eternal redemption for us2 for1 he adds1 if the blood of bulls and of goats sanctifieth to the purifying of the flesh1 how much more shall the blood of ,christ1 who through the eternal ,spirit1 offered himself without spot to ,god1 purge your conscience from dead works to serve the living ,god8 ,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 sacrifice1 whilst those of the law were but faint representations1 and inadequate copies1 intended for its introduction4 ,now1 if the sacrifices of the ,law appear to have been but preparations for this one great sacrifice1 we are naturally led to consider whether the same may not be asserted of sacrifice from the beginning3 and whether we are not warranted by scripture1 in pronouncing the entire rite to have been ordained by ,god1 as a type of that ,,one ,,sacrifice1 in which all others were to have their consummation4 ,that the institution was of divine ordinance1 may1 in the first instance1 be reasonably inferred from the strong and sensible attestation of the divine acceptance of sacrifice in the case of ,abel1 again in that of ,noah1 afterwards in that of ,abraham1 and also from the systematic establishment of it by the same divine authority1 in the dispensation of ,moses4 ,and whether we consider the book of ,job as the production of ,moses2 or of that pious worshipper of the true ,god1 among the descendants of ,abraham1 whose name it bears2 or of some other person who lived a short time after1 and composed it from the materials left by ,job himself3 the representation there made of ,god1 as prescribing sacrifices to the friends of ,job1 in every supposition exhibits a strong authority1 and of high antiquity1 upon this question4 ,these few facts1 which ,i have stated1 unaided by any comment1 and abstracting altogether from the arguments which embarrass the contrary hypothesis1 and to which ,i have already alluded1 might perhaps be sufficient to satisfy an inquiring and candid mind1 that sacrifice must have had its origin in ,,divine ,,institution4 ,but if in addition1 this rite1 as practised in the earliest ages1 shall be found connected with the sacrifice of ,christ1 confessedly of divine appointment3 little doubt can reasonably remain on this head4 ,let us then examine more particularly the circumstance of the first sacrifice offered up by ,abel4 ,it is clear from the words of scripture1 that both ,cain and ,abel made oblations to the ,lord4 ,it is clear also1 notwithstanding the well known fanciful interpretation of an eminent commentator1 that ,abel's was an animal sacrifice4 ,it is no less clear1 that ,abel's was accepted1 whilst that of ,cain was rejected4 ,now what could have occasioned the distinction8 ,the acknowledgment of the ,supreme ,being and of his universal dominion1 was no less strong in the offering of the fruits of the earth by ,cain1 than in that of the firstlings of the flock by ,abel3 the intrinsic efficacy of the gift must have been the same in each1 each giving of the best that he possessed2 the expression of gratitude1 equally significant and forcible in both4 ,how then is the difference to be explained8 ,if we look to the writer to the ,hebrews1 he informs us1 that the ground on which ,abel's oblation was preferred to that of ,cain1 was1 that ,abel offered his in faith2 and the criterion of this faith also appears to have been1 in the opinion of this writer1 the animal sacrifice4 ,the words are remarkable--,by faith ,abel offered unto ,god a more excellent sacrifice than ,cain1 by which he obtained witness that he was righteous1 ,god testifying of his gifts4 ,the words here translated1 a more excellent sacrifice1 are in an early version rendered a much more sacrifice1 which phrase1 though uncouth in form1 adequately conveys the original4 ,the meaning then is1 that by faith ,abel offered that which was much more of the true nature of sacrifice than what had been offered by ,cain4 ,abel consequently was directed by faith1 and this faith was manifested in the nature of his offering4 ,what then are we to infer8--,without some revelation granted1 some assurance held out as the object of faith1 ,abel could not have exercised this virtue3 and without some peculiar mode of sacrifice enjoined1 he could not have exemplified his faith by an appropriate offering4 ,the offering made1 we have already seen1 was that of an animal4 ,let us consider whether this could have a connexion with any divine assurance communicated at that early day4 ,it is obvious that the promise made to our first parents1 conveyed an intimation of some future deliverer1 who should overcome the tempter that had drawn man from his innocence1 and remove those evils which had been occasioned by the fall4 ,this assurance1 without which1 or some other ground of hope1 it seems difficult to conceive how the principle of religion could have had place among men1 became to our first parents the grand object of faith4 ,to perpetuate this fundamental article of religious belief among the descendants of ,adam1 some striking memorial of the fall of man1 and of the promised deliverance1 would naturally be appointed4 ,and if we admit that the scheme of redemption by the death of the only begotten ,son of ,god1 was determined from the beginning2 that is1 if we admit that when ,god had ordained the deliverance of man1 he had ordained the means3 if we admit that ,christ was the ,lamb slain from the foundation of the world2 what memorial could be devised more apposite than that of animal sacrifice8--exemplifying1 by the slaying of the victim1 the death which had been denounced against man's disobedience3--thus exhibiting the awful lesson of that death which was the wages of sin1 and at the same time representing that death which was actually to be undergone by the ,redeemer of mankind3--and hereby connecting in one view1 the two great cardinal events in the history of man1 the ,,fall1 and the ,,recovery3 the death denounced against sin1 and the death appointed for that ,holy ,one who was to lay down his life to deliver man from the consequences of sin4 ,the institution of animal sacrifice seems then to have been peculiarly significant1 as containing all the elements of religious knowledge3 and the adoption of this rite1 with sincere and pious feelings1 would at the same time imply an humble sense of the unworthiness of the offerer2 a confession that death which was inflicted on the victim1 was the desert of those sins which had arisen from man's transgression2 and a full reliance upon the promises of deliverance1 joined to an acquiescence in the means appointed for its accomplishment4 ,if this view of the matter be just1 there is nothing improbable even in the supposition that that part of the signification of the rite which related to the sacrifice of ,christ1 might have been in some degree made known from the beginning4 ,but not to contend for this1 7scripture having furnished no express foundation for the assumption17 room for the exercise of faith is equally preserved1 on the idea that animal sacrifice was enjoined in the general as the religious sign of faith in the promise of redemption1 without any intimation of the way in which it became a sign4 ,agreeably to these principles1 we shall find but little difficulty in determining on what ground it was that ,abel's offering was accepted1 whilst that of ,cain was rejected4 ,abel1 in firm reliance on the promise of ,god1 and in obedience to his command1 offered that sacrifice which had been enjoined as the religious expression of his faith2 whilst ,cain1 disregarding the gracious assurances that had been vouchsafed1 or at least disdaining to adopt the prescribed mode of manifesting his belief1 possibly as not appearing to his reason to possess any efficacy or natural fitness1 thought he had sufficiently acquitted himself of his duty in acknowledging the general superintendance of ,god1 and expressing his gratitude to the ,supreme ,benefactor1 by presenting some of those good things which he thereby confessed to have been derived from his bounty4 ,in short1 ,cain1 the first-born of the fall1 exhibits the first fruits of his parents' disobedience1 in the arrogance and self-sufficiency of reason1 rejecting the aids of revelation1 because they fell not within its apprehension of right4 ,he takes the first place in the annals of deism1 and displays1 in his proud rejection of the ordinance of sacrifice1 the same spirit1 which1 in later days1 has actuated his enlightened followers1 in rejecting the sacrifice of ,christ4 ,this view of the subject receives strength1 from the terms of expostulation in which ,god addresses ,cain1 on his expressing resentment at the rejection of his offering1 and the acceptance of ,abel's4 ,the words in the present version are1 if thou doest well1 shalt thou not be accepted8--and if thou doest not well1 sin lieth at the door--which words1 as they stand connected in the context1 supply no very satisfactory meaning1 and have long served to exercise the ingenuity of commentators to but little purpose4 ,but if the word1 which is here translated ,,sin1 be rendered1 as we find it in a great variety of passages in the ,old ,testament1 a ,,sin ,,offering1 the reading of the passage then becomes1 if thou doest well1 shalt thou not be accepted8 and if thou doest not well1 a sin offering lieth even at the door4 ,the connexion is thus rendered evident4 ,god rebukes ,cain for not conforming to that species of sacrifice which had been offered by ,abel4 ,he refers to it as a matter of known injunction2 and hereby points out the ground of distinction in his treatment of him1 and his brother3 and thus1 in direct terms1 enforces the observance of animal sacrifice4 ,as that part of my general position1 which pronounces sacrifice to have been of divine institution1 receives support from the passage just recited2 so to that part of it which maintains that this rite bore an aspect to the sacrifice of ,christ1 additional evidence may be derived from the language of the writer to the ,hebrews1 inasmuch as he places the blood of ,abel's sacrifice in direct comparison with the blood of ,christ1 which he styles pre-eminently the blood of sprinkling3 and represents both as speaking good things1 in different degrees4 ,what then is the result of the foregoing reflections8--,the sacrifice of ,abel was an animal sacrifice4 ,this sacrifice was accepted4 ,the ground of this acceptance was the faith in which it was offered4 ,scripture assigns no other object of this faith but the promise of a ,redeemer3 and of this faith1 the offering of an animal in sacrifice1 appears to have been the legitimate1 and consequently the instituted1 expression4 ,the institution of animal sacrifice then1 was coeval with the fall1 and had a reference to the sacrifice of our redemption4 ,but as it had also an immediate and most apposite application to that important event in the condition of man1 which1 as being the occasion of1 was essentially connected with the work of redemption1 that likewise we have reason to think was included in its signification4 ,and thus1 upon the whole1 ,,sacrifice appears to have been ordained as a standing memorial of the death introduced by sin1 and of that death which was to be suffered by the ,redeemer4 ,we accordingly find this institution of animal sacrifice continue until the giving of the law4 ,no other offering than that of an animal being recorded in scripture down to this period1 except in the case of ,cain1 and that we have seen was rejected4 ,the sacrifices of ,noah and of ,abraham are stated to have been burnt-offerings4 ,of the same kind also were the sin-offerings presented by ,job1 he being said to have offered burnt-offerings according to the number of his sons1 lest some of them might have sinned in their hearts4 ,but when we come to the promulgation of the law1 we find the connexion between animal sacrifice and atonement1 or reconciliation with ,god1 clearly and distinctly announced4 ,it is here declared that sacrifices for sin should1 on conforming to certain prescribed modes of oblation1 be accepted as the means of deliverance from the penal consequences of transgression4 ,and with respect to the peculiar efficacy of animal sacrifice1 we find this remarkable declaration1--the life of the flesh is in the blood1 and ,i have given it to you upon the altar1 to make atonement for the soul3 in reference to which words1 the sacred writer formally pronounces1 that without shedding of blood there is no remission4 ,now in what conceivable light can we view this institution1 but in relation to that great sacrifice which was to make atonement for sins3 to that blood of sprinkling1 which was to speak better things than that of ,abel1 or that of the law4 ,the law itself is said to have had respect solely unto him4 ,to what else can the principal institution of the law refer8--an institution too1 which unless so referred appears utterly unmeaning4 ,the offering up an animal cannot be imagined to have had any intrinsic efficacy in procuring pardon for the transgression of the offerer4 ,the blood of bulls and of goats could have possessed no virtue1 whereby to cleanse him from his offences4 ,still less intelligible is the application of the blood of the victim to the purifying of the parts of the tabernacle1 and the apparatus of the ceremonial worship4 ,all this can clearly have had no other than an instituted meaning2 and can be understood only as in reference to some blood-shedding1 which in an eminent degree possessed the power of purifying from pollution4 ,in short1 admit the sacrifice of ,christ to be held in view in the institutions of the law1 and every part is plain and intelligible2 reject that notion1 and every theory devised by the ingenuity of man1 to explain the nature of the ceremonial worship1 becomes trifling and inconsistent4 ,granting then the case of the ,mosaic sacrifice and that of ,abel's to be the same2 neither of them in itself efficacious2 both instituted by ,god2 and both instituted in reference to that true and efficient sacrifice1 which was one day to be offered3 the rite1 as practised before the time of ,christ1 may justly be considered as a ,,sacramental ,,memorial1 showing forth the ,lord's death until he came2 and when accompanied with a due faith in the promises made to the early believers1 may reasonable be judged to have been equally acceptable with that sacramental memorial1 which has been enjoined by our ,lord himself to his followers1 for the showing forth his death until his coming again4 ,and it deserves to be noticed that this very analogy seems to be intimated by our ,lord1 in the language used by him at the institution of that solemn ,christian rite4 ,for in speaking of his own blood1 he calls it1 in direct reference to the blood wherewith ,moses established and sanctified the first covenant1 the blood of the ,,new covenant1 which was shed for the remission of sins3 thus plainly marking out the similitude in the nature and objects of the two covenants1 at the moment that he was prescribing the great sacramental commemoration of his own sacrifice4 ,from this view of the subject1 the history of scripture sacrifice becomes consistent throughout4 ,the sacrifice of ,abel1 and the patriarchal sacrifices down to the giving of the law1 record and exemplify those momentous events in the history of man1--the death incurred by sin1 and that inflicted on our ,redeemer4 ,when length of time1 and mistaken notions of religion leading to idolatry and every perversion of the religious principle1 had so far clouded and obscured this expressive act1 of primeval worship1 that it had ceased to be considered by the nations of the world in that reference in which its true value consisted3 when the mere rite remained1 without any remembrance of the promises1 and consequently unaccompanied by that faith in their fulfilment1 which was to render it an acceptable service3 when the nations1 deifying every passion of the human heart1 and erecting altars to every vice1 poured forth the blood of the victim1 but to deprecate the wrath1 or satiate the vengeance of each offended deity3 when with the recollection of the true ,god1 all knowledge of the true worship was effaced from the minds of men3 and when joined to the absurdity of the sacrificial rites1 their cruelty1 devoting to the malignity of innumerable sanguinary gods endless multitudes of human victims1 demanded the divine interference2 then we see a people peculiarly selected1 to whom1 by express revelation1 the knowledge of the one ,god is restored1 and the species of worship ordained by him from the beginning1 particularly enjoined4 ,the principal part of the ,jewish service1 we accordingly find to consist of sacrifice2 to which the virtue of expiation and atonement is expressly annexed3 and in the manner of it1 the particulars appear so minutely set forth1 that when the object of the whole law should be brought to light1 no doubt could remain as to its intended application4 ,the ,jewish sacrifices therefore seem to have been designed1 as those from the beginning had been1 to prefigure that one1 which was to make atonement for all mankind4 ,and as in this all were to receive their consummation1 so with this they all conclude3 and the institution closes with the completion of its object4 ,but1 as the gross perversions1 which had pervaded the ,gentile world1 had reached likewise to the chosen people2 and as the temptations to idolatry1 which surrounded them on all sides1 were so powerful as perpetually to endanger their adherence to the ,god of their fathers1 we find the ceremonial service adapted to their carnal habits4 ,and since the law itself1 with its accompanying sanctions1 seems to have been principally temporal2 so the worship it enjoins is found to have been for the most part1 rather a public and solemn declaration of allegiance to the true ,god in opposition to the ,gentile idolatries1 than a pure and spiritual obedience in moral and religious matters1 which was reserved for that more perfect system1 appointed to succeed in due time1 when the state of mankind would permit4 ,that the sacrifices of the law should therefore have chiefly operated to the cleansing from external impurities1 and to the rendering persons or things fit to approach ,god in the exercises of the ceremonial worship2 whilst at the same time they were designed to prefigure the sacrifice of ,christ1 which was purely spiritual1 and possessed the transcendant virtue of atoning for all moral pollution1 involves in it no inconsistency whatever1 since in this the true proportion of the entire dispensations is preserved4 ,and to this point1 it is particularly necessary that our attention should be directed1 in the examination of the present subject2 as upon the apparent disproportion in the objects and effects of sacrifice in the ,mosaic and ,christian schemes1 the principal objections against their intended correspondence have been founded4 ,the sacrifices of the law then being preparatory to that of ,christ2 the law itself being but a schoolmaster to bring us to ,christ2 the sacred writers in the ,new ,testament1 naturally adopt the sacrificial terms of the ceremonial service1 and by their reference to the use of them as employed under the law1 clearly point out the sense in which they are to be understood in their application under the gospel4 ,in examining1 then1 the meaning of such terms1 when they occur in the ,new ,testament1 we are clearly directed to the explanation that is circumstantially given of them in the ,old4 ,thus1 when we find the virtue of atonement attributed to the sacrifice of ,christ1 in like manner as it had been to those under the law2 by attending to the representation so minutely given of it in the latter1 we are enabled to comprehend its true import in the former4 ,of the several sacrifices under the law1 that one which seems most exactly to illustrate the sacrifice of ,christ1 and which is expressly compared with it by the writer to the ,hebrews1 is that which was offered for the whole assembly on the solemn anniversary of expiation4 ,the circumstances of this ceremony1 whereby atonement was to be made for the sins of the whole ,jewish people1 seem so strikingly significant1 that they deserve a particular detail4 ,on the day appointed for this general expiation1 the priest is commanded to offer a bullock and a goat as sin-offerings1 the one for himself1 and the other for the people3 and having sprinkled the blood of these in due form before the mercy-seat1 to lead forth a second goat1 denominated the scape-goat2 and after laying both his hands upon the head of the scape-goat1 and confessing over him all the iniquities of the people1 to put them upon the head of the goat1 and to send the animal1 thus bearing the sins of the people1 away into the wilderness3 in this manner expressing by an action1 which cannot be misunderstood1 that the atonement1 which it is directly affirmed was to be effected by the sacrifice of the sin-offering1 consisted in removing from the people their iniquities by this symbolical translation to the animal4 ,for it is to be remarked1 that the ceremony of the scape-goat is not a distinct one3 it is a continuation of the process1 and is evidently the concluding part and symbolical consummation of the sin-offering4 ,so that the transfer of the iniquities of the people upon the head of the scape-goat1 and the bearing them away to the wilderness1 manifestly imply that the atonement effected by the sacrifice of the sin-offering1 consisted in the transfer and consequent removal of those iniquities4 ,what then are we taught to infer from this ceremony8--,that as the atonement under the law1 or expiation of the legal transgressions1 was represented as a translation of those transgressions1 in the act of sacrifice in which the animal was slain1 and the people thereby cleansed from their legal impurities1 and released from the penalties which had been incurred2 so the great atonement for the sins of mankind was to be effected by the sacrifice of ,christ1 undergoing for the restoration of men to the favour of ,god1 that death which had been denounced against sin2 and which he suffered in like manner as if the sins of men had been actually transferred to him1 as those of the congregation had been symbolically transferred to the sin-offering of the people4 ,that this is the true meaning of the atonement effected by ,christ's sacrifice1 receives the fullest confirmation from every part of both the ,old and the ,new ,testament3 and that thus far the death of ,christ is vicarious1 cannot be denied without a total desregard of the sacred writings4 ,it has indeed been asserted1 by those who oppose the doctrine of atonement as thus explained1 that nothing vicarious appears in the ,mosaic sacrifices4 ,with what justice this assertion has been made1 may be judged from the instance of the sin-offering that has been adduced4 ,the transfer to the animal of the iniquities of the people1 7which must necessarily mean the transfer of their penal effects1 or the subjecting the animal to suffer on account of those iniquities7--this accompanied with the death of the victim2 and the consequence of the whole being the removal of the punishment of those iniquities from the offerers1 and the ablution of all legal offensiveness in the sight of ,god3--thus much of the nature of vicarious1 the language of the ,old ,testament justifies us in attaching to the notion of atonement4 ,less than this we are clearly not at liberty to attach to it4 ,and what the law thus sets forth as its express meaning1 directly determines that which we must attribute to the great atonement of which the ,mosaic ceremony was but a type3 always remembering carefully to distinguish between the figure and the substance2 duly adjusting their relative value and extent2 estimating the efficacy of the one as real1 intrinsic1 and universal2 whilst that of the other is to be viewed as limited1 derived1 and emblematic4 ,it must be confessed1 that to the principles on which the doctrine of the ,christian atonement has been explained in this1 representation of it1 several objections1 in addition to those already noticed1 have been advanced4 ,these1 however1 cannot now be examined in this place4 ,the most important have been discussed2 and as for such as remain1 ,i trust that to a candid mind1 the general view of the subject which has been given1 will prove sufficient for their refutation40 ,,dr4 ,,magee4 ,footnote #afi3 ,england4 ,footnote #agj3 ,see ,whitby's discourse1 c4 page #aaj-aab4 ,footnote #aga3 ,see ,quest4 ,,lv4 ,footnote #agb3 ,see ,page #agh1 #agi1 ante4 ,footnote #agc3 ,see ,page #afi1 #agj1 ante4 ,footnote #agd3 ,see ,page #aij1 ante4 ,footnote #age3 ,see ,vol4 ,i4 ,page #dgg1 #dhj4 ,footnote #agf3 ,tabula post naufragium4 ,footnote #agg3 ,see this insisted on1 and farther explained1 in answer to an objection to the same purpose1 against the doctrine of particular election1 in ,vol4 ,i4 page #ejh1 #eji4 ,footnote #agh3 ,passiones tribuuntur ,deo quoad effectum4 ,footnote #agi3 ,see ,whitby's ,discourse1 page #ade1 #adf4 ,footnote #ahj3 ,see ,page #aie1 #aig1 ante4 ,footnote #aha3 ,see ,whitby's ,discourse1 c4 page #aac4 ,footnote #ahb3 ,vid4 ,eras4 in loc4 ,footnote #ahc3 1 4 ,footnote #ahd3 4 ,footnote #ahe3 ,it may be observed1 that as in the scriptures before mentioned1 the same word is used in the same tense1 namely1 the second aorist1 which our translators think fit to render in the present tense2 and therefore it may as well be rendered here in the present tense1 and so the meaning is1 ,you all for whom ,christ died are dead4 ,footnote #ahf3 4 ,footnote #ahg3 ,see ,page #eja4 ,vol4 ,i4 ,footnote #ahh3 ,see ,quest4 ,,lxxix4 ,footnote #ahi3 8,that the atonement is infinitely full or sufficient for all mankind1 is evident from the infinite dignity and excellence of the ,saviour1 and from the nature of the atonement4 ,the ,saviour1 as has been already observed1 was in his divine nature ,god over all1 one with the ,father1 and equal with him in all divine perfection4 ,and being thus a person of infinite dignity and worth1 it gave an infinite value or efficacy to his obedience1 sufferings and death1 and thus rendered his atonement infinitely full4---- ,it appears from express declarations of scripture1 that ,christ has died for all mankind1 or has made an atonement sufficient for all4 ,thus it is declared1 #8,that he by the grace of ,god should taste death for every man1 and that he is the ,saviour of all men1 especially of those that believe4' ,these passages clearly teach1 that the ,saviour has died1 or made atonement for all mankind1 and it seems1 that the last of them cannot rationally be understood in any other sense4 ,for it expressly declares1 that he is the ,saviour1 not of those who believe only1 but of all men in distinction from these4 ,therefore his atonement must have had respect to all the human race4 ,accordingly ,christ is called #8,the ,lamb of ,god which taketh away the sin of the world2 and the ,saviour of the world4' ,the apostle ,john1 addressing ,christians1 says1 #8,he is the propitiation for our sins1 and not for ours only1 but also for the sins of the whole world4' ,here also ,jesus ,christ is declared to be the propitiation for the sins of the whole world1 in distinction from those of believers4 ,these1 and other similar passages teach in the clearest manner1 that ,christ has made an atonement for all mankind1 or for the whole world4 ,it seems hardly possible for words to express this sentiment more clearly than it is expressed in these passages2 and some of them will not admit of any other sense1 without a very forced1 unnatural construction4 ,should it be said1 that such expressions as all men1 the world1 c4 must sometimes be understood in a limited or restricted sense2 it may be answered1 that it is an established1 invariable rule1 that all phrases1 or passages of scripture are to be understood in their most plain1 easy1 and literal import1 unless the connexion1 the general analogy of faith1 or some other necessary considerations require a different sense4 ,but in the present case it does not appear1 that any of these considerations require1 that these passages should be understood in any other than their plain1 natural meaning4-- ,that the atonement is sufficient for all mankind1 is evident from the consideration1 that the calls1 invitations and offers of the gospel are addressed to all1 without exception1 in the most extensive language4 ,it is said1 #8,look unto me1 and be ye saved1 all the ends of the earth4 ,whosoever will1 let him take the water of life freely4 ,ho1 every one that thirsteth1 come ye to the waters1 and he that hath no money3 come ye1 buy and eat1 yea1 come1 buy wine and milk without money1 and without price4 ,go1 and preach the gospel to every creature4' ,the preachers of the gospel are directed to tell their hearers1 that all things are ready--that all may come1 who will1 and are to invite and urge all1 to come to the gospel feast and freely partake of the blessings of salvation4 ,but how could the offer of salvation be consistently thus made to all without any limitation2 if the atonement was sufficient but for a part or for the elect only8 ,on this supposition it could not with truth and propriety be said to all1 that all things are ready1 plentiful provisions are made for all1 and whosoever will1 may come4 ,were a feast1 sufficient but for fifty provided3 could we consistently send invitations to a thousand1 and tell them that a plentiful feast was prepared1 and that all things were ready for their entertainment1 if they would but come8 ,would not such an invitation appear like a deception8 ,if so1 then the offer and invitation of the gospel could not have been made to all without discrimination1 as they are2 if there was no atonement1 but for a part4 ,as therefore the invitations of the gospel are thus addressed to all1 it is a proof that ,christ has made an atonement for all mankind4 ,again1 the scripture represents1 that there is no difficulty in the way of the salvation of the impenitent1 but what arises from their own opposition of heart or will4 ,thus the ,lord ,jesus says to the unbelieving ,jews1 #8,ye will not come unto1 me1 that ye may have life4 ,o ,jerusalem1 ,jerusalem1 how often would ,i have gathered thy children--and ye would not4' ,in the parable of the marriage supper1 it is represented1 that there was no difficulty in the way to prevent those who were invited1 from partaking of the feast1 but their own unwillingness to come4 ,but if there was no atonement made but for those only who are saved2 then there would be an insurmountable difficulty in the way of the salvation of all others1 aside from the one arising from their own opposition of heart4 ,as therefore the scripture teaches1 that there is no difficulty in the way of the salvation of any under the gospel1 but what arises from their own unwillingness1 or wicked opposition of heart1 it is manifest1 that there is an atonement for all4 ,the word of ,god teaches1 that it is the duty of all1 who are acquainted with the gospel1 to believe in the ,lord ,jesus1 and trust in him as their ,redeemer1 and that they are very criminal for neglecting to do this4 ,it is therefore declared in the sacred scriptures1 that it is the command of ,god1 #8that we should believe on the name of his ,son ,jesus ,christ1 and that those1 who believe not1 are condemned already1 because they have not believed on the name of the only begotten ,son of ,god4' ,it is manifest from the various reasons which have been suggested1 that the atonement of ,jesus ,christ is infinitely full1 or sufficient for the salvation of all mankind1 if they would but cordially receive it1 and that the want of such an atonement1 is not the reason1 why all are not saved4---- ,it will no more follow1 that all will be saved1 because the atonement is sufficient for all1 than it would1 that all would eat of the marriage supper in the parable1 because it was sufficient for all1 and all were invited4 ,this parable was designed to represent the gospel and its invitations4--,as those1 who neglected the invitation1 never tasted of the supper1 although the provisions were plentiful for all2 so the scriptures teach1 that many will not comply with the terms and invitations of the gospel1 and partake of its blessings1 although the atonement is abundantly sufficient for all4 ,for the ,saviour declares1 that 8many are called1 but few are chosen1 and strait is the gate and narrow is the way which leadeth unto life1 and few there be that find it40 ,,connecticut ,,evang4 ,,mag4 ,such interpretation of ,scripture does not require the admission that the atonement was absolutely indefinite4 ,christ might know his sheep and die for them1 and yet1 by the same covenant or purpose procure terms for others which he knew they would reject4 ,footnote #aij3 ,see ,quest4 ,,lv4 ,quest4 ,,xlv4 ,,quest4 ,,xlv4 ,how doth ,christ execute the office of a ,king8 ,,answer4 ,christ executeth the office of a ,king1 in calling out of the world a people to himself1 and giving them officers1 laws1 and censures1 by which he visibly governs them1 in bestowing saving grace upon his elect1 rewarding their obedience1 and correcting them for their sins1 preserving and supporting them under all their temptations and sufferings1 restraining and overcoming all their enemies1 and powerfully ordering all things for his own glory1 and their own good2 and also in taking vengeance on the rest who know not ,god1 and obey not the gospel4 ,a ,king is a person advanced to the highest dignity2 in this sense the word is used in scripture1 and in our common acceptation thereof1 as applied to men2 and more particularly it denotes his having dominion over subjects1 and therefore it is a relative term2 and the exercise of this dominion is confined within certain limits3 ,but1 as it is applied to ,god1 it denotes universal dominion1 as the ,psalmist says1 ,god is ,king of all the earth1 ,psal4 xlvii4 #g4 in this respect therefore1 it is properly a divine perfection4 ,that which we are led to consider1 in this answer1 is how ,christ is more especially styled a ,king1 as ,mediator4 ,divines generally distinguish his kingdom into that which is natural1 and that which is ,mediatorial2 the former is founded in his deity1 and not received by commission from the ,father1 in which respect he would have been the ,governor of the world1 as the ,father is1 though man had not fallen1 and there had been no need of a ,mediator2 the latter is1 what we are more especially to consider1 namely1 his ,mediatorial kingdom1 which the ,psalmist intends1 when he represents the ,father1 as saying1 ,yet have ,i set my ,king upon my holy hill of ,zion1 ,psal4 ii4 #f4 ,the method in which we shall speak concerning ,christ's ,kingly office1 shall be by shewing who are the subjects thereof2 the manner of his governing them2 and the various ages in which this government is1 or shall be exercised2 together with the different circumstances relating to the administration of his government therein4 ,i4 ,concerning the subjects governed by him4 ,these are either his people or his enemies2 the former of these are1 indeed1 by nature1 enemies to his government1 and unwilling to subject themselves to him1 but they are made willing in the day of his power1 are pleased with his government1 and made partakers of the advantages thereof2 the latter1 to wit1 his enemies are forced to bow down before him1 as subdued by him1 though not to him2 so that1 with respect to his people and his enemies1 he exercises his government various ways4 ,which leads us to consider1 ,,ii4 ,the manner in which ,christ exercises his ,kingly government2 and that1 ,first1 ,with respect to his people4 ,this government is external and visible1 or internal and spiritual2 in the latter of which he exerts divine power1 and brings them into a state of grace and salvation4 ,the ,church is eminently the seat of his government1 which will be farther observed under a following answer#aia2 and therefore1 at present we shall only consider them as owning his government1 by professing their subjection to him1 and thereby separating themselves from the world2 and ,christ governs them1 as is observed in this answer1 by giving them officers1 laws1 and censures1 and many other privileges1 which the members of the visible church are made partakers of2 of which more in its proper place4 ,that which we shall principally consider1 at present1 is ,christ's exercising his spiritual and powerful government over his elect1 in those things that more immediately concern their salvation4 ,and here we may observe1 #a4 ,their character and temper1 before they are brought1 in a saving way1 into ,christ's kingdom4 ,there is no difference between them and the rest of the world1 who are the subjects of ,satan's kingdom2 their hearts are by nature1 full of enmity and rebellion against him1 and they are suffered sometimes to run great lengths in opposing his government1 and their lives discover a fixed resolution not to submit to him1 whatever be the consequence thereof3 ,other lords1 says the church1 have dominion over them1 ,isa4 xxvi4 #ac4 they serve divers lusts and pleasures1 ,tit4 iii4 #c4 walk according to the course of this world1 according to the prince of the power of the air1 the spirit that now worketh in the children of disobedience1 ,eph4 ii4 #b4 and some of them have reason to style themselves1 as the apostle ,paul says he was before his conversion1 #a ,tim4 i4 #ae4 ,sometimes1 indeed1 they meet with some checks and rebukes of conscience1 which1 for a while1 put them to a stand2 and they seem inclinable to submit to ,christ1 as being afraid of his vengeance1 or their own consciences suggest the reasonableness thereof2 and this issues in some hasty resolutions1 arising from the terror of their own thoughts1 or the prospect of some advantage1 which will accrue to them thereby1 whereby their condition may be rendered better than what they1 at present1 apprehend it to be2 and this extorts from them a degree of compliance with the gospel-overture1 especially if ,christ would stoop to those terms1 which corrupt nature is willing to conform itself to2 or make those abatements1 that would be consistent with their serving ,god and mammon4 ,in this case1 they are like the person whom our ,saviour mentions1 who being called1 replies1 ,i go1 ,sir1 and went not1 ,matt4 xxi4 #cj4 ,sometimes they promise that they will submit hereafter1 if they may but be indulged in their course of life for the present1 and1 like ,felix1 would attend to these matters at a more convenient season2 or1 as one is represented1 desiring our ,saviour that he might first go and bury his father1 ,matt4 viii4 #ba4 by which we are not to understand his performing that debt1 which the law of nature obliged him to perform to a deceased parent1 which might have been soon discharged1 and been no hindrance to his following ,christ3 but he seems to be desirous to be excused from following him till his father was dead1 and all this with a design to gain time1 or to ward off present convictions1 his domestic affairs inclining him not immediately to subject himself to ,christ1 or to take up his lot with him1 or to forsake all and follow him1 though he was not insensible that this was his duty4 ,this is the temper and character of persons before they are effectually persuaded to submit to ,christ's government2 and the consequence hereof is oftentimes their not only losing their convictions1 but returning with stronger resolutions to their former course1 and adding greater degrees of rebellion to their iniquity4 #b4 ,there are several methods used1 by ,christ1 to bring sinners into subjection to him2 some of which are principally objectionable1 and1 though not in themselves sufficient1 yet necessary to answer this end4 ,accordingly1 7#a47 ,he gives them to understand that there is an inevitable necessity of perishing1 if they persist in their rebellion against him1 as our ,saviour says1 ,except ye repent1 ye shall all likewise perish1 ,luke xiii4 #c4 or1 as it is said elsewhere1 ,who hath hardened himself against him1 and hath prospered8 ,job ix4 #d4 and that the consequence thereof will be1 that those his enemies that would not that he should reign over them1 shall be brought forth1 and slain before him1 ,luke xix4 #bg4 ,and this is not only considered in a general way1 as what other sinners are given to expect1 but impressed on the conscience1 and particularly applied to himself1 whereby he is convinced that his present course is not only dangerous1 but destructive1 and fills him with that distress and concern of soul1 which is the beginning of that work of grace1 that shall afterwards be brought to perfection4 7#b47 ,christ holds forth his golden sceptre1 and makes a proclamation to sinners to return and submit to him1 and1 at the same time1 expresses his willingness to receive all that by faith1 close with the gospel-overture1 and cast themselves at his feet with sincere repentance3 thus he says1 ,him that cometh to me1 ,i will in no wise cast out1 ,john vi4 #cg4 and1 how vile soever they have been1 their unworthiness shall not be a bar to hinder his acceptance of them4 7#c47 ,he also shews them their obligation to obey and submit to him1 as their rightful ,lord and ,sovereign1 who claims divine worship from them1 ,psal4 xlv4 #aa4 and what unanswerable engagements they are laid under hereunto1 from all that he did and suffered in life and death1 whereby he not only expressed the highest love1 but purchased to himself a peculiar people1 who must own him as their ,king1 if they expect to reap the blessed fruits and effects of his purchase1 as a ,priest3 this ,christ convinces them of4 ,and1 7#d47 ,he represents to them the vast advantages that will attend their subjection to his government1 as they shall not only obtain a full and free pardon of all their past crimes1 and be taken into favour as much as though they had never forfeited it1 but he will confer on them all those graces that accompany salvation1 and advance them to the highest honour2 upon which account they are said to be made kings and priests unto ,god1 ,rev4 i4 #f4 yea1 he will grant them to sit with him in his throne1 ,rev4 iii4 #ba4 not as sharing any part of his ,mediatorial glory1 but as being near to him that sits on the throne1 and having all those tokens of his regard to them that are agreeable to their condition1 or the relation they stand in to him1 as subjects4 ,he presents to their view all the promises of the covenant of grace1 which are in his hand1 to accomplish1 and gives them ground to expect all the blessings he hath purchased1 assures them that he will admit them to the most delightful and intimate communion with himself here2 that he will keep them from falling1 and1 in the end1 present them faultless before the presence of his glory with exceeding joy1 ,jude1 ver4 #ad4 and as for their past follies1 ingratitude1 and rebellion against him1 he tells them1 that these shall be passed over1 and not laid to their charge1 ,rom4 viii4 #cc4 for their confusion and condemnation1 how expedient soever it may be for him to bring them to their remembrance1 to humble them1 and enhance their love and gratitude to him1 who will1 notwithstanding1 forgive them4 7#e47 ,he gives them to understand what duties he expects from them1 and what are the laws that all his subjects are obliged to obey1 and accordingly that he will not give forth any dispensation or allowance to sin1 which is a returning again to folly2 neither will he suffer them to make their own will the rule of their actions1 or to live as they list1 nor to give way to carnal security1 negligence1 or indifference in his service1 but they must be always pressing forwards1 running the race he has set before them with diligence and industry1 that they be not slothful1 but followers of them1 who1 through faith and patience1 inherit the promises1 ,heb4 vi4 #ab4 and not only so1 but fervent in spirit1 serving the ,lord1 ,rom4 xii4 #aa4 that they must have a zeal for his honour1 as those that appear to be in good earnest1 and prefer his interest to their own2 and that this must be tempered with meekness1 lest1 whilst they seem to be espousing his cause1 they give ground to conclude that the indulging their irregular passions is what they principally design4 ,as for the obedience he demands of them1 it must be universal1 with their whole heart1 and to the utmost of their power2 and therefore if the duty enjoined be difficult1 they must not say1 as some of his followers did1 ,this is a hard saying1 who can hear it8 ,john vi4 #fj4 but rather1 in this case1 depend on his grace for strength to enable them to perform it2 and1 as they are to obey his commanding will1 so he tells them they must submit to his providential will1 and therein glorify his sovereignty1 and reckon every thing good that he does1 inasmuch as it proceeds from a wise and gracious hand1 and is rendered subservient to answer the best ends1 for his glory and their advantage4 ,moreover1 he tells them1 that whatever obedience they may be enabled to perform1 they must ascribe the glory thereof not to themselves1 but to him1 as he is the ,author and ,finisher of faith1 and works in them all those graces that he requires of them4 ,and1 when they have thus engaged in his service1 and their faces are turned heaven-ward1 he obliges them never to think of returning to their former state and company1 or subject themselves to the tyranny they are delivered from3 as the angel ordered ,lot1 when he was escaped out of ,sodom1 not so much as to look back1 as one that had a hankering mind to what he had left behind him2 or like the ,israelites1 who longed for the onions and garlic1 and the flesh-pots of ,egypt1 when they were on their journey towards the good land1 which ,god had promised them4 ,thus ,christ expects that all his subjects should not only obey him1 but that they should do this with unfainting perseverance1 as not being of them who draw back unto perdition1 but of them that believe to the saving of the soul1 ,heb4 x4 #ci4 ,thus concerning their present obligations and future advantages1 together with the duties they are engaged to perform2 or the laws of ,christ's kingdom1 which he makes known to them1 before they are brought into subjection to him4 ,and to this we may add1 that he not only presents to them the bright1 but the dark side of the cloud1 and sets before them the many difficulties and troubles1 they are like to meet with in this world1 in common with the rest of his subjects1 that they may not hereafter be under any temptation1 to complain as though they were disappointed1 when things go otherwise than they were given to expect3 as with one hand he represents to their view the crown of life2 so1 with the other1 he holds forth the cross1 which they must take up and follow him1 ,matt4 xvi4 #bd4 if they would be his disciples4 ,he does not conceal from them the evils they are like to meet with from the world1 but tells them plainly1 that they must expect to be hated of all men for his name sake1 ,matt4 x4 #bb4 and be willing to part with all things for him1 especially if standing in competition with him2 so that he who loveth father or mother1 son or daughter1 yea1 his own life1 more than him1 is not worthy of him1 ver4 #cg1 compared with ,luke xiv4 #bf4 and1 that self-denial must be their daily exercise1 that no idol of jealousy must be set up in their hearts2 no secret or darling lust indulged1 as being not only contrary to the temper and disposition of his subjects1 and a dishonour to their character1 but inconsistent with that supreme love that is due to him alone3 he also warns them not to hold any confederacy with his enemies1 strictly forbids them to make any covenant with death and hell1 and requires that all former covenants therewith should be disannulled and broken1 as containing a tacit denial of their allegiance to him4 ,thus concerning the methods which ,christ useth in an objective way1 to bring his people to his kingdom4 ,but these are not regarded by the greatest part of those that sit under the sound of the gospel2 nor1 indeed1 are they effectual to answer this end in any1 till he is pleased to incline and enable them1 by his power1 to submit to him2 he must first conquer them before they will obey4 ,before this they had no more than an external overture1 or representation of things1 in which he dealt with them as intelligent creatures1 in order to their becoming his subjects out of choice1 as having the strongest motives and inducements thereunto3 but this is an internal work upon the heart1 whereby every thing1 that hindered their compliance is removed1 and they are drawn by that power1 without which none can come unto him1 ,john vi4 #dd4 their hearts are broken1 their wills renewed1 and all the powers and faculties of their souls inclined to subscribe to his government1 as king of saints4 ,this leads us to consider1 #c4 ,how persons first express their willingness to be ,christ's subjects2 what engagements they lay themselves under1 and what course they take pursuant thereunto4 7#a47 ,they cast themselves at his feet with the greatest humility and reverence1 being sensible of their own vileness and ingratitude1 and1 at the same time1 are greatly affected with his clemency and grace1 who1 notwithstanding their unworthiness1 invites them to come to him2 which they do1 not as desiring to capitulate1 or stand upon terms with him1 but they are willing that he should make his own terms1 like one that sends a blank paper to his victorious prince1 that he might write upon it what he pleases1 and expresses his willingness to subscribe it4 ,this may be illustrated by the manner in which ,benhadad's servants1 when his army was entirely ruined1 and he no longer able to make resistance against ,ahab1 present themselves before him with sackcloth on their loins1 and ropes on their heads1 in token of the greatest humility1 together with an implicit acknowledgment of what they had deserved2 and without the usual method of entering into treaties of peace1 the only message they were to deliver was1 ,thy servant ,benhadad saith1 ,i pray thee let me live1 #a ,kings xx4 #cb4 ,thus the humble returning sinner implores forgiveness1 and a right to his life1 as an act of grace1 at the hand of ,christ1 who has been represented to him1 as a merciful king1 and ready to receive returning sinners4 7#b47 ,this subjection to ,christ is attended with the greatest love to1 and desire after him1 which they express to his person1 and his service1 as well as those rewards that attend it1 being constrained hereunto by that love and compassion1 which he hath shewed to them2 and by those just ideas which they are now brought to entertain1 concerning every thing that belongs to his kingdom and interest4 7#c47 ,they consent to be the ,lord's1 by a solemn act of self-dedication1 or surrender of themselves1 and all that they have1 to him1 as seeing themselves obliged so to do2 and therefore they desire to be his1 to all intents and purposes1 his entirely1 and for ever4 7#d47 ,since there are many difficult duties incumbent on ,christ's subjects1 and many blessings which they hope to receive1 they express their entire dependance on him for grace1 to enable them to behave themselves agreeably to the obligations they are under1 that they may not turn aside from him1 or deal treacherously with him1 as being unsteadfast in his covenant3 they also rely on his faithfulness for the accomplishment of all the promises1 which afford matter of relief and encouragement to them2 and this is accompanied with a fixed purpose1 or resolution to wait on him1 in all his ordinances1 as means appointed by him1 in which they hope to obtain those blessings they stand in need of4 7#e47 ,this is done with a solemn withdrawing themselves from1 renouncing and testifying their abhorrence of those to whom they have formerly been in subjection1 whose interest is contrary to1 and subversive of ,christ's government4 ,these they count to be their greatest1 yea1 their only enemies1 and proclaim open war against them1 and that with a fixed resolution1 by the grace of ,god1 to pursue it to the utmost2 like the courageous soldier1 who1 having drawn his sword1 throws away the scabbard1 as one that will not leave off fighting till he has gained a complete victory2 and this resolution is increased by that hatred which he entertains against sin1 and is exercised in proportion to it3 the enemies against whom he engages1 are the world1 the flesh1 and the devil2 the motives that induce him thereunto are because they are enemies to ,christ1 and stand in the way of his salvation4 ,now1 that he might manage this warfare with success1 he takes to himself the whole armour of ,god1 which the apostle describes1 ,eph4 vi4 #aa-ag4 which is both offensive and defensive4 ,and he also considers himself as obliged to shun all treaties or proposals made by them1 to turn him aside from ,christ1 and all correspondence with them1 and to avoid every thing that may prove a snare or temptation to him1 or tend to ,christ's dishonour4 ,and to this we may add1 that he hath a due sense of his obligation1 to endeavour to deliver others from their servitude to sin and ,satan1 to encourage those who are almost persuaded to submit to ,christ1 and to strengthen the hands of those who are already entered into his service1 engaged with him in the same warfare against his enemies1 and pursuing the same design1 conducive to his glory4 ,the methods he takes in order hereunto1 are truly warrantable1 and becoming the servants of ,christ3 he is not like the scribes and ,pharisees1 who were very zealous to gain proselytes to their interest1 which1 when they had done1 they made them twofold more the children of hell than themselves1 ,matt4 xxiii4 #ae4 but makes it his business to convince those he converses with1 that they are subject to the greatest tyranny of those who intend nothing but their ruin2 that they serve them who have no right to their service1 and1 that the only way to obtain liberty1 is to enter into ,christ's service1 and then they will be free indeed1 ,john viii4 #cf4 ,moreover1 he endeavours to remove those prejudices1 and answer all objections which ,satan usually brings1 or furnishes his subjects with1 against ,christ and his government4 ,if they say1 with the daughters of ,jerusalem1 ,what is thy beloved more than another beloved8 he has many things to say in his commendation2 as1 the church is brought in using various metaphorical expressions to set forth his glory1 and he joins with them in that comprehensive character given of him1 which contains the sum of all that words can express1 ,he is altogether lovely2 this is my beloved1 and this is my friend1 ,o daughters of ,jerusalem1 ,cant4 v4 #i1 #af4 ,this concerning the way in which ,christ's subjects engage against1 and oppose ,satan's kingdom4 ,but let it be farther considered1 that the opposition is mutual3 when persons are delivered out of the power of darkness1 and translated into ,christ's kingdom1 they are not to expect to be wholly free from the assaults of their spiritual enemies1 and these oftentimes gain great advantages against them from the remainders of corrupt nature1 in the best of men4 ,the devil is represented1 by the apostle1 as a roaring lion1 who walketh about seeking whom he may devour1 #a ,pet4 v4 #h4 ,sometimes he gives disturbance to ,christ's subjects1 by inclining men to exercise their persecuting rage and fury against the church1 designing hereby to work upon their fears2 at other times1 he endeavours1 as it were1 by methods of bribery1 to engage unstable persons in his interest1 by the overture of secular advantage2 or else to discourage some1 by pretending that religion is a melancholy thing1 that they who embrace it1 are like to strive against the stream1 and meet with nothing but what will make them uneasy in the world4 ,this opposition1 which is directed against ,christ's kingdom1 proves oftentimes very discouraging to his subjects2 but there are attempts of another nature often used to amuse1 discourage1 and destroy their peace1 by taxing them with hypocrisy1 and pretending1 that all their hope of an interest in ,christ's favour and protection1 is but a delusion1 and therefore it had been better for them not to have given in their names to him1 since the only consequence thereof will be the aggravating their condemnation4 ,if the providences of ,god be dark and afflictive1 he endeavours to suggest to them hard thoughts of ,christ1 and to make them question his goodness1 and faithfulness1 and to say1 with the ,psalmist1 ,verily1 ,i have cleansed my heart in vain1 and have washed my hands in innocency1 ,psal4 lxxiii4 #ac4 and1 when ,god is pleased1 at any time1 for wise ends1 to deny them his comforting presence1 the enemy is ready1 on this occasion1 to persuade them1 as the ,psalmist represents some speaking to the like purpose1 that there is no help for them in ,god1 ,psal4 iii4 #b4 ,these methods are often used1 by the enemies of ,christ's kingdom1 to weaken the hands of his subjects1 whereby the exercise of their graces is often interrupted1 and they are hurried into many sins1 through the violence of temptation2 nevertheless they shall not wholly revolt4 ,grace may be foiled1 and weakened thereby1 but it shall not be utterly extinguished2 for1 though they be guilty of many failures and miscarriages1 which discover them to be in an imperfect state1 yet they are preserved from relapsing into their former state2 and not only so1 but are often enabled to prevail against their spiritual enemies1 in which the concern of ,christ1 for their good1 eminently discovers itself2 and1 if the advantage gained against them be occasioned by their going in the way of temptation1 or not being on their guard1 or using those means that might prevent their being overcome thereby1 this is over-ruled by ,christ1 to the humbling and making them more watchful for the future2 or if ,god has left them to themselves1 that he may shew them the sin and folly of their self-confidence1 or reliance on their own strength1 this shall be a means to induce them to be more dependent on him for the future1 as well as importunate with him1 by faith and prayer1 for that grace1 which is sufficient to prevent their total and final apostasy1 as well as to recover them from their present back-slidings4 ,and these many weaknesses and defects1 which gave them so much uneasiness1 will induce them to sympathize with others in the like condition2 and the various methods which ,christ takes for their recovery1 will render them skilful in directing others how to escape1 or disentangle themselves from this snare1 in which they have been taken1 and which has given them so much uneasiness4 ,we might here have enlarged on that particular branch of this subject1 which respects the warfare that is to be carried on by every one who lists himself under ,christ's banner1 and owns him to be his rightful ,lord and ,sovereign1 which takes up a very considerable part of the ,christian life2 as he is said to wrestle not only against flesh and blood1 but against principalities1 against powers1 against the rulers of the darkness of this world1 and against spiritual wickedness in high places1 ,eph4 vi4 #ab4 and elsewhere we read of the flesh lusting against the ,spirit1 and the ,spirit against the flesh1 ,gal4 v4 #ag4 ,but this will be considered under a following answer1 in which we shall be led to speak of the imperfection of sanctification in believers1 together with the reasons thereof2#aib and therefore we pass it over at present1 and shall proceed to consider1 #d4 ,how ,christ deals with his subjects after he has brought them hitherto1 and inclined and enabled them to submit to his government3 this is expressed in the answer we are explaining1 in the following heads4 7#a47 ,he rewards their obedience4 ,this supposes that he requires that they should obey him1 and that their obedience should be constant and universal1 otherwise they deserve not the character of subjects2 and1 as to what concerns the regard of ,christ to this obedience1 though herein men are not profitable to ,god1 as they are to themselves1 or to one another1 yet it shall not go unrewarded4 ,the blessings which ,christ confers on them are sometimes styled a reward1 inasmuch as there is a certain connexion between their duty and interest1 or their obeying and being made blessed1 which blessedness is properly the reward of what ,christ has done1 though his people esteem it as an act of the highest favour2 in this sense he rewards their obedience1 and that either by increasing their graces1 and establishing their comforts here2 or by bringing them to perfection hereafter4 ,but inasmuch as their obedience is1 at present1 very imperfect1 which tends very much to their reproach1 and affords matter of daily humiliation before ,god1 it is farther added1 7#b47 ,that ,christ corrects them for their sins4 ,this is inserted among the advantages of his government1 though it is certain1 that afflictions1 absolutely considered1 are not to be desired2 nevertheless1 since they are sometimes needful1 #a ,pet4 i4 #f4 and conducive to our spiritual advantage1 they are included in this gracious dispensation1 which attends ,christ's government1 as by these things men live1 ,isa4 xxxviii4 #af4 ,how much soever nature dreads them1 yet ,christ's people consider them as designed for their good1 and therefore not only submit to them1 but conclude that herein he deals with them4 ,as we are far from blaming the skilful chirurgeon1 who sets a bone that is out of joint1 or cuts off a limb1 when it is necessary to save our lives1 though neither of these can be done without great pain3 thus when ,god visits our transgressions with the rod1 and our iniquities with stripes1 we reckon that he deals with us as a merciful and gracious ,sovereign1 and not as an enemy1 since his design is to heal our backslidings1 and prevent a worse evil from ensuing thereby4 7#c47 ,he preserves and supports his subjects under all their temptations and sufferings4 ,there are two sorts of temptations mentioned in scripture1 to wit1 such as are merely providential1 which are designed as trials of faith and patience2 as when the apostle says1 ,my brethren1 count it all joy when ye fall into divers temptations1 knowing this1 that the trial of your faith worketh patience1 ,james i4 #b1 #c4 and elsewhere the apostle ,paul1 speaking of the persecutions which he met with from the ,jews1 calls them temptations1 ,acts xx4 #ai4 ,but1 besides these1 there are other temptations which arise from sin1 ,satan1 and the world1 whereby endeavours are used more directly to draw ,christ's subjects from their allegiance to him3 thus it is said1 ,every man is tempted1 when he is drawn away of his own lust1 and enticed1 ,james i4 #ad4 and elsewhere1 ,they that will be rich1 that is1 who use indirect means to attain that end1 or make this the grand design of life1 fall into temptation1 and a snare1 and into many foolish and hurtful lusts1 which drown men in destruction and perdition1 #a ,tim4 vi4 #i4 and the devil1 who has a great hand in managing these temptations1 and solicits us to comply therewith1 is1 for that reason1 called1 by way of eminency1 the tempter1 #a ,thes4 iii4 #e4 and ,matt4 iv4 #c4 ,in both these respects1 believers are exposed to great danger1 by reason of temptations1 and need either to be preserved from1 or supported under them1 that they may not prove their ruin2 and this ,christ does in managing the affairs of his kingdom of grace for his people's advantage1 and herein that promise is fulfilled to them1 ,there hath no temptation taken you1 but such as is common to man2 but ,god is faithful1 who will not suffer you to be tempted above what ye are able1 but will1 with the temptation also1 make a way to escape1 that ye may be able to bear it1 #a ,cor4 x4 #ac4 7#d47 ,christ powerfully orders all things for his own glory1 and his people's good1 as they are said to work together for good1 ,rom4 viii4 #bh4 and herein his wisdom1 as well as his goodness1 is illustrated4 ,sometimes1 indeed1 they cannot see from the beginning of an afflictive providence to the end thereof1 or what advantage ,god designs thereby2 herein we may apply those words of our ,saviour to ,peter1 though spoken with another view1 ,what ,i do1 thou knowest not now1 but thou shalt know hereafter1 ,john xiii4 #g4 ,this will eminently appear1 when they shall see how every step which ,christ has taken in the management of his government1 has had a subserviency to promote their spiritual advantage hereafter4 ,thus we have considered how ,christ executes his ,kingly office1 more especially towards his people1 who are his faithful subjects4 ,secondly1 ,we are now to speak concerning the exercise of ,christ's ,kingly government towards his enemies4 ,he is1 as has been before observed1 their ,king2 not by consent1 or voluntary subjection to him1 nor do they desire to own his authority1 or yield obedience to his laws2 but they are1 notwithstanding1 to be reckoned the subjects of his government2 which is exercised1 #a4 ,in setting bounds to their power and malice1 so that they cannot do what they would against his cause and interest in the world4 ,how far soever he may suffer them to proceed to the disadvantage of his people2 yet he is able to crush them in a moment2 and1 when he sees their rage1 and how they set themselves against him with their combined force1 and insult1 as though they had brought their designs to bear1 as not doubting the success thereof1 he tells them plainly1 that they imagine a vain thing1 and that he that sitteth in the heavens shall laugh2 the ,lord shall have them in derision1 ,psal4 ii4 #a1 #d4 and the reason is very obvious1 because ,god is greater than man4 ,though it would be a dishonour to him to say1 that he is the author of sin1 yet it redounds to his glory1 that he sets bounds and limits to it1 and over-rules it by his wisdom to his own glory2 as it is said1 ,surely1 the wrath of man shall praise thee2 the remainder of wrath shalt thou restrain1 ,psal4 lxxvi4 #aj4 #b4 ,christ has exercised his ,kingly government in gaining a victory over his enemies2 this he did1 when he spoiled principalities and powers1 and made a shew of them openly1 triumphing over them in his cross4 ,this1 indeed1 was done by him1 when he was in the lowest depths of his sufferings1 and1 in a more eminent degree1 exercised his ,priestly office2 yet1 in some respects1 he is said1 at that time1 to have exercised his ,kingly1 and that in a very triumphant manner1 as it is here expressed2 and elsewhere he is said1 through death1 to have destroyed him that had the power of death1 that is1 the devil1 ,heb4 ii4 #ad4 hereby he purchased those restraints which the powers of darkness were brought under more than they were before4 ,satan's chain was hereby shortened1 and his subjects delivered out of his hand1 being ransomed by the blood of ,christ2 and1 as the consequence thereof1 they were afterwards persuaded to withdraw their necks from that yoke1 which they were formerly under1 by the power of that grace that attended the preaching of the gospel1 whereby they were subjected to ,christ's government4 ,moreover1 our ,saviour tells his people1 that he had overcome the world1 ,john xvi4 #cc4 not only because he had in his own ,person1 escaped the pollution thereof1 and not been entangled in its snares1 nor hindered in the work he was engaged in1 by the afflictions and injurious treatment that he met with from it1 but as he procured for them those victories over it1 whereby they shall be made more than conquerors through him that loved them4 #c4 ,christ's kingly government is1 and shall more eminently appear to be exercised towards his enemies1 in punishing them for all their rebellions against him4 ,there are reserves of vengeance laid up in store1 and more vials of wrath1 which shall be poured forth on ,satan1 and all the powers of darkness1 which they are not without some terrible apprehensions of1 from the knowledge they have of ,god as a just judge2 upon which account they are said to believe and tremble1 ,james ii4 #ai4 and as for all his other enemies1 he will break them with a rod of iron2 he will dash them in pieces like a potter's vessel1 ,psal4 ii4 #i4 or bring them forth1 and slay them before him1 ,luke xix4 #bg4 ,thus concerning the manner how ,christ's kingly government hath been exercised1 both towards his people and his enemies2 and this leads us to consider1 ,,iii4 ,the various seasons1 or ages1 in which ,christ's kingly government has been1 or shall be exercised1 together with the different circumstances relating to the administration of it therein4 ,as soon as ever man fell1 and thereby stood in need of a mediator to recover him1 ,christ was revealed1 as one who had undertaken his recovery1 and1 as a victorious king1 who should break and destroy that power1 that had brought him into subjection to it4 ,now there are various periods1 or seasons1 in which he has executed his kingly office1 or shall continue so to do4 #a4 ,he did this before his incarnation1 during which time his government was visible1 as to the effects thereof1 as extended to all those who were saved under the ,old ,testament-dispensation3 they were subdued and defended by his divine power1 that was then exerted1 as well as discharged from condemnation1 by virtue of the sacrifice1 which1 in the fulness of time1 he was to offer for them4 ,we have already shewed how he executed his prophetical office during this interval2#aic now we must consider him as exercising his kingly office4 ,the majestic way in which he delivered the law from mount ,sinai1 was a glorious display thereof2 and the ,theocracy1 which they were under1 which is described1 in scripture1 as a government distinct from1 and excelling all others in glory1 and the subserviency of it to their salvation1 was a farther evidence that he was their king4 ,this he evinced1 at one time1 by his appearance to ,joshua1 as the captain of the ,lord's hosts2 and at another time it was represented in an emblematical way1 when he was seen by the prophet ,isaiah1 as sitting upon a throne1 and his train filling the temple4 ,and in the book of ,psalms1 he is frequently acknowledged by the church as their king2 concerning whom it is said1 ,thy throne1 ,o ,god1 is for ever and ever2 the sceptre of thy kingdom is a right sceptre1 ,psal4 xlv4 #f4 and1 in many other places he is described as the ,king1 the ,lord of hosts1 not only as predicting the future exercise of his government1 but as denoting what he was at that time2 concerning whom it was said1 ,is not the ,lord in ,zion8 ,is not her ,king in her8 ,jer4 viii4 #ai4 ,and when ,god declares that he had advanced him to this mediatorial dignity1 and set him on his holy hill of ,zion1 the kings and judges of the earth are exhorted to serve him with fear1 and1 in token of their willingness to be his subjects1 to kiss the ,son1 lest he be angry1 and they perish from the way1 when his wrath is kindled but a little1 ,psal4 ii4 #f1 #aj1 #ab4 #b4 ,after his incarnation1 when he first came into the world1 he was publickly owned1 by the wise men 7who came from the ,east7 as one that was born ,king of the ,jews1 and the gifts which they presented to him of gold1 frankincense1 and myrrh1 ,matt4 ii4 #b4 compared with ver4 #aa4 the best presents that their country afforded1 were designed to signify that homage which was due to him1 as one whom ,god had appointed to be the ,king of his church1 though his external mein1 and the circumstances of his birth1 contained no visible mark of regal dignity4 ,while he conversed with his people1 in the exercise of his public ministry1 he gave them frequent intimations hereof1 when describing the nature of his kingdom1 as spiritual1 and not of this world2 and1 when one of his followers addressed him1 as the ,son of ,god1 and the ,king of ,israel1 he is so far from reproving him1 as ascribing to him a glory that did not belong to him1 that he not only commends his faith that was expressed herein1 but gives him to understand1 that he should have a greater evidence of this truth1 when he should see the heavens opened1 and the angels of ,god ascending and descending upon him1 ,john i4 #di-ea4 ,and1 in the close of his life1 when he entered into ,jerusalem1 with a design to give himself up to the rage and fury of his enemies1 providence1 as it were1 extorted a confession of his regal dignity1 from the unstable multitude1 and1 at the same time designed to fulfil what was foretold by the prophet ,zechariah1 when he says1 ,rejoice greatly1 ,o daughter of ,zion2 shout1 ,o daughter of ,jerusalem2 behold1 thy ,king cometh unto thee2 he is just1 and having salvation1 lowly1 and riding upon an ass1 and upon a colt1 the foal of an ass1 ,zech4 ix4 #i4 and their saying1 ,hosannah1 blessed is the ,king of ,israel1 that cometh in the name of the ,lord1 ,john xii4 #ac4 was the result of a present conviction1 which they had of this matter1 though it was not long abiding1 and hereby they were1 as it were1 condemned out of their own mouth4 ,and1 after this1 when ,pilate asked him this question1 in plain terms1 ,art thou the ,king of the ,jews8 he publickly professes himself to be so2 nevertheless1 he gives him to understand1 that his kingdom was not of this world1 upon this account the apostle says1 that before ,pontius ,pilate he witnessed a good confession1 and styles him1 ,king of kings1 and ,lord of lords1 #a ,tim4 vi4 #ac1 #ae4 #c4 ,christ still executes his ,kingly office in that glorified state1 in which he now is4 ,this the apostle intimates1 when alluding to the custom of kings in their solemn triumphs over their enemies1 7who throw medals amongst the people to perpetuate the remembrance thereof1 and bestow donatives1 or peculiar marks of favour upon this occasion7 when he speaks of him1 as ascending up on high1 having led captivity captive1 and then giving gifts unto men1 ,eph4 iv4 #h4 ,in this exalted state there are undeniable proofs of his regal dignity in the blessings which his church1 in this world1 receives1 as the result of it as well as in the honours that are paid him by the inhabitants of heaven4 ,the ,socinians1 indeed1 will not allow that he executed his ,kingly office on earth3 but this is contrary to the account we have of his executing it in his humbled state1 as above mentioned2 therefore we must suppose1 that when ,christ entered into his glory1 he did not begin to reign2 though1 from that time1 he has exercised his government in a different manner1 upon the account whereof the gospel dispensation1 which ensued thereon1 is called1 by way of eminence1 his kingdom2 and1 because this dispensation began upon his ascension into heaven1 it is sometimes called1 in the ,new ,testament1 the kingdom of heaven4 ,i need not add much concerning the present exercise of his ,kingly government1 since the greatest part of what has been said1 under this answer1 has a particular regard to it4 ,it was after his ascension into heaven that the gospel-church was established1 which is sometimes called his visible kingdom2 then it was that the laws and ordinances1 by which it was to be governed1 were made known to it1 together with the peculiar privileges that were then bestowed upon it1 as the effects of ,christ's royal bounty3 then the ,spirit was sent1 and1 by his assistance1 the gospel was preached to all nations1 saving grace plentifully bestowed on multitudes1 who were enabled to subject themselves to him1 as ,king of saints2 and1 in this manner1 ,christ has hitherto exercised his ,kingly government1 and will do until his second coming4 ,here we shall take occasion to consider what is advanced1 by several1 concerning ,christ's reigning a thousand years on earth1 which1 they suppose1 will intervene between the present administration of the affairs of his kingdom1 and the saints reigning with him in heaven for ever4 ,this opinion has not only the countenance of many ancient writers1 who have defended it1 but it seems to be founded on several scriptures2 so that we shall be led1 in considering this subject1 rather to enquire into the true sense of those scriptures1 that speak of ,christ's reigning on earth1 than to deny that he will1 in any sense1 reign therein1 in a way circumstantially different from that in which he now administers the affairs of his kingdom4 ,and here we shall consider what is advanced1 by some1 concerning this matter1 who assert many things relating thereunto1 which stand in need of stronger arguments to defend them1 than have hitherto been brought2 and then we shall consider how far we have ground1 from scripture1 to say1 that ,christ shall reign here on earth1 and all his saints that shall live therein1 with him1 and what we may conclude to be the true sense of those scriptures that are brought in defence of ,christ's personal reign4 ,the opinions of those that treat on this subject1 are so different1 that to speak distinctly to them all1 would be too great a diversion from my general design3 and this also renders it more difficult1 to lay down the state of the question in a few words4 ,however1 ,i shall briefly attempt this2 and1 that we may proceed with greater clearness1 shall consider what is asserted1 by several writers1 concerning ,christ's personal reign on earth1 which shall be in the latter end of the world1 and is to continue1 from the time that it commences1 a thousand years4 7#a47 ,some have supposed1 that this thousand years' reign includes in it the whole compass of time1 in which ,christ shall judge the world4 ,this is called1 indeed1 in scripture1 a day2 but it cannot reasonably be supposed that it shall take up no more than the space of twenty-four hours2 and therefore they suppose1 that it shall contain the space of a thousand years1 which they found partly on that scripture1 in ,psal4 xc4 #d4 ,a thousand years in thy sight are but as yesterday when it is past2 and more especially on the apostle's words1 in #b ,pet4 iii4 #h4 ,one day is with the ,lord as a thousand years1 and a thousand years as one day2 and this they apply1 in particular to the day of judgment1 which is spoken of in the verse immediately foregoing2 and1 since we have ground to conclude that this shall be done on earth1 and also1 that1 when ,christ judges the world1 it may be truly said1 he exercises his ,kingly office in a most glorious manner2 therefore they conclude1 from hence1 that this thousand years' reign includes in it all the time that he will take up in judging the world3 but1 even in this matter1 all do not agree in their sentiments2 for some think1 that1 in this judicial process1 none are to be judged but the saints1 who1 being acquitted by him1 are said to reign with him2 and1 in order hereunto1 that they shall be raised from the dead1 which they suppose to be meant by the first resurrection1 and that the rest shall not be raised till the thousand years are finished1 ,rev4 xx4 #e4 ,but this seems not agreeable to the account we have elsewhere1 in scripture1 of ,christ's raising the dead1 coming to judgment1 and determining the state1 both of the righteous and wicked1 as what is to be done in or near the same time1 each of these being distinct branches of the same solemnity4 ,and that which makes this opinion still more improbable1 is1 because in the same scripture in which we have an account of this thousand years' reign1 it immediately follows1 that1 when these years shall be expired1 ,satan will be loosed out of his prison1 and suffered to deceive the nations2 and then we read of other enemies which the church shall have1 concerning whom it is said1 that they shall be gathered together to battle2 and it is farther said1 that they went up on the breadth of the earth1 and compassed the camp of the saints about1 and the beloved city2 and all this is to be done between the end of the thousand years reign and the general judgment1 when the dead1 small and great1 shall be raised1 the books opened1 and all judged out of those things that are written therein1 according to their works2 therefore this opinion concerning the thousand years' reign1 including in it the time in which ,christ shall appear1 in this lower world1 to judge his saints1 does not seem to be the sense of that scripture on which this opinion is supposed to be founded1 ,rev4 xx4 #ab4 7#b47 ,the more common opinion1 which is defended by several ancient and modern ,chiliasts1 or ,millenaries1 as they are generally called1 is1 that our ,lord ,jesus ,christ shall1 some time in the last days1 before he comes to the final judgment1 appear in this lower world1 in his human nature1 and dwell and reign among the inhabitants thereof1 in such a way1 as may render it a kind of middle state between that which the church is now in1 and heaven2 more glorious than the former1 and yet very much inferior to the latter4 ,and here they suppose1 #ast1 ,that there are several things which shall go immediately before it1 as tending to usher in the glory of that kingdom1 to wit1 the conversion of the ,jews1 which is to be effected at once4 ,and1 in order hereunto1 some conclude that the dispensation of miracles shall be revived2 which they argue from hence1 in that all the remarkable changes that have formerly been made in the affairs of the church1 have been introduced by miracles2 and the ,jews1 more than any other nation in the world1 have been desirous of a conviction by such a method as this4 ,moreover1 it is also supposed1 that1 at the same time1 those scriptures that foretel a greater fulness of the ,gentiles1 or the conversion of many1 who still remain in the darkness of heathenism1 shall have their accomplishment in an eminent degree2 and this shall also proceed from1 and be attended with a greater degree of the effusion of the ,spirit1 and the consequence hereof will be a more glorious light shining throughout the world1 than has ever done2 and that these two1 the ,jews and ,gentiles1 shall be both joined together1 in one body1 under ,christ1 their visible and glorious ,head4 ,moreover1 some suppose1 that ,jerusalem1 and the countries round about it1 shall be the principal seat of this kingdom1 to which these new converts shall repair2 so that1 as there the glorious scene of the gospel was first opened1 in that part of the earth1 the glory of ,christ's personal reign shall begin4 ,others1 to this1 add1 that1 at this time1 the temple at ,jerusalem shall be built1 which shall far exceed that which was built by ,solomon1 in glory2 and that the ,new ,jerusalem shall be also built and adorned in a magnificent way1 agreeable to what is said of it in scripture1 ,rev4 xxi4 which they understand in a literal sense4 ,in this ,i must take leave to differ from them1 though not in what was but now hinted1 concerning the conversion of the ,jews1 and the fulness of the ,gentiles going before it4 #b;dly1 ,though some suppose that the general conflagration1 spoken of by the apostle ,peter1 #b ,pet4 iii4 #g1 #ac4 shall be after this thousand years reign1 which is certainly the more probable opinion2 yet others have concluded1 that it shall be before it and that the new earth1 wherein dwelleth righteousness1 which believers according to ,god's promise look for1 shall arise out of the ruins of the old4 ,thus a late writer says1#aid who advances many things concerning the ante-diluvian world1 as well as this new one1 with an elegancy of style1 that is very entertaining1 and1 in many instances1 runs counter to the sentiments of all that went before him1 than which a more ingenious romance is hardly extant3 but since1 for the most part1 he brings in scripture to give countenance to what he advances1 and lays down a peculiar scheme concerning this ,millennium1 ,i cannot wholly pass it over4 ,he supposes1 that the reign of ,christ1 on earth1 shall be ushered in by a general conflagration1 in which all the inhabitants thereof must necessarily be consumed1 and the world reduced into a second chaos by fire2 and1 as his master ,de ,cartes describes the form of the world when first created1 and how the various particles of matter were disposed1 in order to its being brought to that perfection to which it arrived afterwards1 so he describes the form to which the world shall be framed2 which1 when done1 being at a loss to find out inhabitants for it1 he supposes that the dead shall be raised2 to which he applies what is said in scripture concerning the first resurrection1 and then this thousand years reign begins3 but he is more at a loss1 as might easily be supposed1 to account for ,gog and ,magog1 the enemies of the church1 which shall give it great disturbance at the close thereof2 and1 since he cannot easily suppose them to be raised from the dead for this end1 he fancies that they shall spring out of the earth2 which so much embarrasses his scheme1 that1 whatsoever scriptures he brings in defence of it1 it must be supposed by impartial judges1 to be attended with the greatest absurdities4 #c;dly1 ,there are others1 who suppose that the general conflagration shall not be till the end of the thousand years reign2 nevertheless they conclude1 that the dead shall be raised1 and more particularly those who are designed to reign with ,christ4 ,and1 with respect to this1 the sentiments of persons are somewhat different1 inasmuch as some suppose that none shall be raised1 at this time1 but those who have suffered martyrdom for ,christ's sake2 and that this is the meaning of that expression1 ,i saw the souls of them that were beheaded for the witness of ,jesus1 and the word of ,god1 and they lived and reigned a thousand years1 ,rev4 xx4 #d4 ,others suppose1 that because many1 who have not suffered death for ,christ's sake1 have1 in other respects1 passed through an equal number of persecutions and reproaches in life1 and were ready to suffer martyrdom1 had they been called to it1 these are not excluded2 and therefore that all the saints shall be raised from the dead1 as the apostle says1 ,the dead in ,christ shall rise first1 #a ,thess4 iv4 #af4 that is1 a thousand years before the wicked2 and that this is intended by what is styled the first resurrection2 they shall rise1 not to be received immediately into heaven1 but shall be first openly acknowledged1 and acquitted by ,christ1 the ,judge of all1 and then reign with him on earth1 throughout the whole period of time4 #dthly1 ,others suppose1 that1 during this thousand years' reign1 the public ordinances of ,god's worship1 namely1 the preaching of the word1 and the administration of the sacraments1 and the present order and discipline of churches1 shall entirely cease2 to which they accommodate the sense of some scriptures1 to wit1 that in which it is said1 concerning the ,new ,jerusalem1 that there was no temple therein that the city had no need of the sun1 nor of the moon to shine in it1 ,rev4 xxi4 #bb1 #bc4 and elsewhere1 when the apostle says1 that the church1 in celebrating the ,lord's ,supper1 was to to shew forth the ,lord's death till he come1 #a ,cor4 xi4 #bf4 they suppose that the meaning is1 that they were to do this till he shall come to reign on earth1 and no longer4 #ethly1 ,there are some who entertain very carnal notions of the saints reigning with ,christ1 inconsistent with perfect holiness2 and speak of pleasures1 which they shall then enjoy1 that are more agreeable to ,mahomet's paradise1 than the life of saints1 admitted to such privileges1 which they suppose them to be partakers of4 ,and some proceed yet farther in their wild and ungrounded fancies1 when they think that a small number of the wicked shall be left in the world1 to be1 as it were1 slaves to them2 all which are inconsistent with the spirituality of ,christ's kingdom4 ,such extremes as these1 many1 who1 have defended ,christ's personal reign on earth1 have unwarily run into2 among whom there are some ancient writers1 who have led the way to others1 who speak of it as the generally received opinion of the fathers in the three first centuries#aie2 but these are not much to be depended on1 as to the sense they give of scripture1 any more than those who have lived in latter ages1 especially in those things which they advance1 that seem to be inconsistent with the spirituality of ,christ's kingdom3 ,but if this account1 which they give of it1 appear to be contrary thereunto1 what they farther say concerning it1 and others1 who improve upon their scheme1 is much more remote from it1 when they speak of the building of ,jerusalem1 and that being the principal seat of ,christ's reign2 and of several things relating to it1 which are of such a nature1 and contain so great a reproach on ,christ's kingdom1 that ,i forbear to mention them2 and there are very few who will think them consistent with the character of saints4 ,this gave disgust to ,augustin1 who1 at first1 adhered to this opinion1 but afterwards was justly prejudiced against it#aif4 ,thus we have given a brief account of the different sentiments of many1 who treat in their writings of ,christ's personal reign1 of which some are maintained by persons of great worth and judgment1 and seem more agreeable to the sense of those scriptures1 that are brought to defend them1 than others2 these ought to be farther considered1 that it may appear whether they are just or no4 ,as for those1 which can hardly be called any other than romantic1 and have little more to support them1 than the ungrounded conjecture of those who advance them1 and are so far from agreeing with the general scope and design of scripture1 that they contain a reflection on the methods of ,christ's government1 rather than an expedient to advance it2 these carry in themselves their own confutation1 and nothing farther need be said in opposition to them4 ,before we proceed to consider how far ,christ's reign on earth may be defended1 and in what other respects several things1 which are asserted1 relating to some circumstances1 that they suppose1 will attend it1 do not seem to be sufficiently founded on scripture1 we shall take leave to premise some things1 in general1 relating to the method in which this subject ought to be managed4 #a4 ,so far as the scripture plainly gives countenance to this doctrine in general1 viz4 that the administration of ,christ's government in this lower world1 shall be attended with great glory1 and shall abundantly tend to the advantage of his church1 this is a subject of too great importance to be passed over with neglect1 as though we had no manner of concern therein1 or it were a matter of mere speculation2 for certainly all scripture is written for our learning1 and ought to be studied and improved by us1 to the glory of ,god1 and our own edification4 ,and as for those texts that speak of ,christ's government1 as exercised in this world1 they contain matters in them not only awful and sublime1 but our having just ideas thereof1 will be a direction to our faith1 when we pray for the further advancement of ,christ's kingdom1 as we are bound daily to do4 #b4 ,we must take heed that we do not give too great scope to our fancy1 by framing imaginary schemes of our own1 and then bringing in scripture1 not without some violence offered to the sense thereof1 to give countenance to them2 nor ought we to acquiesce in such a sense of scripture1 brought to support this doctrine1 as is evidently contrary to other scriptures or to the nature and spirituality of ,christ's government4 #c4 ,we must take it for granted1 that some of those scriptures1 which relate to this matter1 are hard to be understood1 and therefore a humble modesty becomes us1 in treating on this subject1 rather than to censure those who differ from us1 as though they were departed from that faith1 which is founded on the most obvious and plain sense of scripture1 especially if they maintain nothing that is derogatory to the glory of ,christ2 which rule we shall endeavour to observe1 in what remains to be considered on this subject4 ,and since most allow that there is a sense1 in which ,christ's kingdom shall be attended with greater circumstances of glory than it is at present1 we shall proceed to shew1 7#a47 ,how ,christ's kingdom shall be advanced1 in this lower world1 beyond what it is at present1 and that in such a way as agrees very well with the sense of several scriptures relating thereunto1 without giving into some extremes1 which many have done1 who have plead for ,christ's personal reign on earth1 in such a way1 in which it cannot easily be defended4 ,we freely own1 as what we think agreeable to scripture1 #ast1 ,that1 as ,christ has1 in all ages1 displayed his glory1 as ,king of the ,church1 as has been before observed2 so we have ground to conclude1 from scripture1 that the administration of his government in this world1 before his coming to judgment1 will be attended with greater magnificence1 more visible marks of glory1 and various occurrences of providence1 that shall tend to the welfare and happiness of his church1 in a greater degree1 than has hitherto been beheld1 or experienced by it1 since it was first planted by the apostles1 after his ascension into heaven2 which we think to be the sense in general1 of those scriptures1 both in the ,old and ,new ,testament1 which speak of the latter-day glory4 ,some of the prophets seem to look farther than the first preaching of the gospel1 and the glorious display of ,christ's government that attended it1 which was1 in part1 an accomplishment of some of their predictions relating hereunto1 inasmuch as there are some expressions1 which they make use of1 that seem as yet not to have had their accomplishment3 ,thus the prophet ,isaiah1 when he speaks of the glory of the ,lord as arising1 and being seen upon the church1 and the ,gentiles coming to this light1 and kings to the brightness thereof4 ,isa4 lx4 #a4 seq4 and many other things to the same purpose1 which denote the glorious privileges that the gospel-church should enjoy3 ,though this1 in a spiritual sense1 may1 in a great measure1 be supposed to be already accomplished2 yet there are other things1 which he fortels concerning it1 which do not yet appear to have had their accomplishment3 as when he says1 that thy gates shall be open continually2 they shall not be shut day nor night1 ver4 #aa4 ,and the same mode of speaking is used1 concerning the ,new ,jerusalem1 in ,rev4 xxi4 #be4 as denoting the church's being perfectly free from all those afflictive dispensations of providence1 which would tend to hinder the preaching and success of the gospel2 and that violence should be no more heard in thy land1 wasting nor destruction in thy borders1 ver4 #ah4 by which he intends the church's perfect freedom from all persecution2 and that the sun shall be no more thy light by day1 neither for brightness shall the moon give light unto thee2 but the ,lord shall be unto thee an everlasting light1 and thy ,god thy glory4 ,ver4 #ah1 #ai4 ,this is so far from having been yet accomplished1 that it seems to refer to the same thing1 that is mentioned concerning the ,new ,jerusalem1 ,rev4 xxi4 #bc4 and almost expressed in the same words1 which1 if it be not a metaphorical description of the heavenly state1 has a peculiar reference to the latter-day glory2 and1 when the prophet farther adds1 that thy people shall be all righteous1 as denoting that holiness shall almost universally obtain in the world1 as much as iniquity has abounded in it1 this does not appear to have been yet accomplished4 ,again1 when the prophet ,micah speaks of the ,mountain of the ,lord1 being established in the top of the mountains1 and exalted above the hills1 and that people should flow unto it1 ,micah iv4 #a4 though this1 and some other things that he there mentions1 may refer to the first preaching of the gospel1 and success thereof2 yet what he farther adds1 that they shall beat their swords into plowshares1 and their spears into pruning-hooks2 and nation shall not lift up a sword against nation1 neither shall they learn war any more2 but they shall sit every man under his vine1 and under his fig-tree1 and none shall make them afraid1 ver4 #c1 #d4 ,this prophecy1 so far as it may be taken otherwise than in a spiritual sense1 seems to imply a greater degree of peace and tranquility than the gospel-church has hitherto enjoyed2 therefore when he says1 that this shall be in the last days1 ver4 #a4 we have reason to conclude1 that he does not mean barely the last1 or gospel dispensation1 which commenced on our ,saviour's ascension into heaven1 but the last period thereof1 viz4 that time which we are now considering4 ,as to the account we have hereof in the ,new ,testament1 especially in many places in the book of the ,revelation1 that speak of the kingdoms of the world becoming the kingdoms of our ,lord1 and of his ,christ1 and of his taking to himself his great power and reigning1 ,rev4 xi4 #ae1 #ag4 and what is spoken concerning the thousand years reign1 chap4 v4 #bj4 whatever be the sense hereof1 as to some circumstances of glory that shall attend this administration of the affairs of his kingdom1 it certainly has not yet had its accomplishment1 and therefore leads us to expect that it shall be attended with greater degrees of glory redounding to himself1 which we call the latter-day glory4 #b;dly1 ,many privileges will redound to the church hereby2 for as ,christ is said to reign on earth1 so the saints are represented as reigning with him1 as they say1 ,thou hast made us unto our ,god kings and priests1 and we shall reign on the earth1 ,rev4 v4 #aj4 and elsewhere1 when the apostle speaks of ,christ's reigning a thousand years1 adds1 that they shall reign with him1 ,rev4 xx4 #f4 which cannot be taken in any other sense than for a spiritual reign1 agreeable to ,christ's kingdom1 which is not of this world2 therefore1 #c;dly1 ,we have1 from hence1 sufficient ground to conclude1 that when these prophecies shall have their accomplishment1 the interest of ,christ shall be the prevailing interest in the world1 which it has never yet been in all respects1 so that godliness shall be as much valued and esteemed1 as it has been decried1 and as universally2 and it shall be reckoned as great an honour to be a ,christian1 as it has1 in the most degenerate age of the church1 been matter of reproach4 ,and to this we may add1 that the church shall have a perfect freedom from persecution in all parts of the world2 and a greater glory shall be put on the ordinances1 and more success attend them1 than has hitherto been experienced4 ,in short there shall be1 as it were1 an universal spread of religion and holiness to the ,lord1 throughout the world4 #dthly1 ,when this glorious dispensation shall commence1 we have sufficient ground to conclude1 that1 the ,anti-christian powers having been wholly subdued1 the ,jews shall be converted4 ,this may be inferred from the order in which this is foretold1 in the book of the ,revelation1 in which the fall and utter ruin of ,babylon is predicted1 in chap4 xviii4 ,and1 after this1 we read in chap4 xix4 of the marriage of the ,lamb being come2 and his wife1 as having made herself ready2 and others who are styled blessed1 are called to the marriage-supper1 in ver4 #g1 #i4 ,this1 as an ingenious and learned writer observes#aig1 seems to be a prediction of the call of the ,jews1 and of the saints of the faithful1 namely1 the gospel church1 who were converted before this time1 being made partakers of the spiritual privileges of ,christ's kingdom1 together with them1 and so invited to the marriage-supper2 accordingly1 by the ,lamb's wife1 is intended the converted ,jews1 who are considered as espoused to him2 and inasmuch as their being ignorant of ,god's righteousness1 and going about to establish a righteousness of their own1 and not submitting themselves to the righteousness of ,god1 ,rom4 x4 #c4 occasioned their being rejected2 so1 when they are converted1 and these new espousals are celebrated1 it is particularly observed1 that this righteousness shall be their greatest glory1 the robe that they shall be adorned with2 so that when this bride is said to have made herself ready1 it follows1 in ,rev4 xix4 #h4 ,to her was granted1 that she should be arrayed in fine linen1 clean and white2 for the fine linnen is the righteousness of the saints4 ,this prophecy1 being placed immediately before the account of the thousand years' reign1 in chap4 xx4 gives ground to conclude1 that it shall be before it1 or an introduction to it4 ,object4 ,i am sensible there are some who question whether those prophecies1 especially such as are found in the ,old ,testament1 that foretell the conversion of the ,jews1 had not their full accomplishment in the beginning of the gospel-state1 when many churches were gathered out of the ,jews1 and some of the apostles were sent to exercise their ministry in those parts of the world1 where the greatest number of them resided1 upon which account ,peter is called the apostle of the ,jews2 for ,god wrought effectually in him to the apostleship of the circumcision1 ,gal4 ii4 #h4 and he1 together with ,james and ,john1 direct their inspired epistles to them in particular4 ,answ4 ,but to this it may be replied1 that there are some scriptures1 in the ,new ,testament1 relating to this matter1 which do not seem1 as yet1 to have been accomplished1 but respect this glorious dispensation1 in which there shall be1 as it were1 an universal conversion of them in the latter day2 particularly what the apostle says1 ,if the casting away of them be the reconciling of the world1 what shall the receiving of them be1 but life from the dead8 ,rom4 xi4 #ae4 ,and he adds1 ,i would not1 brethren1 that ye should be ignorant of this mystery1 that blindness in part is happened to ,israel1 until the fulness of the ,gentiles be brought in1 and then all ,israel shall be saved1 ver4 #be1 #bf4 ,this seems1 as yet1 not to have been accomplished2 and as for those scriptures1 in the ,old ,testament1 that predict many things in favour of the ,jewish nation2 though ,i will not deny that many of them had their accomplishment1 either in their return from the ,babylonish captivity1 or in those that were converted in the beginning of the gospel-dispensation1 yet ,i cannot think that they all had2 for the prophet ,hosea seems to foretell some things that are yet to come1 when he speaks of them1 as being many days without a king1 without a prince1 without a sacrifice1 and without an image1 and without an ephod1 and without teraphim1 ,hos4 iii4 #d4 which seems to point at the condition in which they now are2 and he adds1 in the following words1 ,afterwards the children of ,israel shall seek the ,lord their ,god1 and ,david their king1 to wit1 ,christ1 and shall fear the ,lord and his goodness in the latter days2 which seems to intend their conversion1 which is yet expected4 ,thus far our faith1 as to this matter1 may be said to be built on the foundation of the apostles and prophets3 but1 if we pretend to determine the way1 and manner in which this shall be done1 we must have recourse to uncertain conjectures1 instead of solid arguments4 ,that learned writer whom ,i have before mentioned1#aih gives his opinion about it1 which ,i will not pretend to disprove1 though1 indeed the ingenuity thereof is more to be valued than its convincing evidence4 ,he supposes it shall be somewhat like the conversion of the apostle ,paul1 by ,christ's appearing with a glorious light on earth1 and then retiring to heaven again3 but the accommodating one particular circumstance of providence1 7in which ,christ seems to have another end to answer1 namely1 that ,paul might be qualified for the apostleship by this extraordinary sight of him7 to this matter1 as an argument of the ,jews being converted in such a manner1 proves nothing at all2 therefore the best way is to leave this among the secrets which belong not to us to enquire after4#aii ,thus concerning the conversion of the ,jews1 as what is expected to go immediately before those glorious times that we are speaking of4 ,and to this we may add1 #ethly1 ,that there shall be a greater spread of the gospel through the dark parts of the earth2 and so that scripture1 which was but now referred to1 concerning the ,gentiles coming to the light of this glorious morning1 or the forces of the ,gentiles coming unto the church1 ,isa4 lx4 #c1 #e4 shall have a fuller accomplishment than hitherto it has had2 as also another scripture in which the prophet says1 that the earth shall be full of the knowledge of the ,lord1 as the waters cover the sea1 ch4 xi4 #i4 ,we will not deny but that this had1 in part1 an accomplishment1 when the gospel was first preached by the apostles2 and1 indeed1 the prophet intimates1 that these things shall come to pass when a rod shall come out of the stem of ,jesse1 ver4 #a4 that is1 after ,christ's incarnation1 who was of the seed of ,david1 according to the flesh4 ,therefore ,i cannot but think that those words1 ,in that day1 which we often meet with in scripture1 ver4 #aj1 #aa4 signify the whole gospel-dispensation1 from the beginning thereof to its consummation1 in ,christ's coming to judgment2 and then we may look for some things1 which the prophet here foretells1 as what should come to pass in one part thereof1 and other things in another4 ,and as to what respects the knowledge of ,christ being so extensive1 as that it is said to cover the earth2 or ,christ's being elsewhere said to be a light to the ,gentiles1 though it denote the first success of the gospel in the conversion of the ,gentiles1 it does not argue1 that such-like texts shall not have a farther accomplishment when those other things shall come to pass1 which the prophet mentions in the foregoing verses1 under the metaphor of the wolf dwelling with the lamb1 c4 and other things1 which relate to a more peaceable state of the church1 than it has hitherto experienced4 ,and it seems sufficiently evident1 that1 when this happy time shall come1 the interest of ,christ shall be the prevailing interest in the world1 and the glory of his kingdom shall be more eminently displayed1 than1 at present1 it is4 ,in these respects1 we are far from denying the reign of ,christ in this lower world1 for we think it plainly contained in scripture2 nevertheless1 7#b47 ,there are several things in their scheme1 which we do not think sufficiently founded in scripture4 ,as1 ,first1 ,we cannot see sufficient reason to conclude that ,christ shall appear visibly1 or1 as they call it1 personally1 in his human nature1 on earth1 when he is said eminently to reign therein4 ,if they intended nothing else by ,christ's appearing visibly1 or personally1 but his farther evincing his ,mediatorial glory1 in the effects of his power and grace1 which his church shall experience1 as it does now1 though in a less degree2 or if they should say1 that some greater circumstances of glory will then attend it1 this would not be1 in the least1 denied3 but more than this we cannot allow of1 for the following reasons3 #ast1 ,because the presence of ,christ's human nature1 here on earth1 would not contribute so much to the church's spiritual edification and happiness1 as his presence1 by the powerful influence of his ,holy ,spirit1 would do4 ,this is sufficiently evident2 for when he dwelt on earth1 immediately after his incarnation1 his ministry was not attended with that success that might have been expected2 which gave him occasion to complain1 as the prophet represents him speaking to this purpose1 ,i have laboured in vain1 ,i have spent my strength for nought1 ,israel is not gathered2 and1 upon this1 he is1 as it were1 comforted with the thought1 that1 notwithstanding1 he should be glorious in the eyes of the ,lord1 that is1 accepted of1 and afterwards glorified by him1 and that he should be given for a light to the ,gentiles1 ,isa4 xlix4 #d-f4 that is1 that the gospel should be preached to all nations1 and that then greater success should attend it4 ,now this is owing to ,christ's presence by his ,spirit2 therefore1 if that be poured forth in a more plentiful degree on his church it will contribute more to the increase of its graces1 and spiritual comforts1 than his presence1 in his human nature1 could do without it2 and therefore it cannot be argued1 that ,christ's presence1 in such a way1 is absolutely necessary to the flourishing state of the church1 to that degree1 in which it is expected in the latter day4 ,it is true1 the presence of his human nature here on earth was absolutely necessary1 for the impetration of redemption1 or purchasing his people to himself by his death2 but his presence in heaven1 appearing as an ,advocate for them1 and1 as the result thereof1 sending down his ,spirit1 to work all grace in their souls1 is1 in its kind1 also necessary4 ,this our ,saviour intimates to his disciples1 immediately before his ascension into heaven1 when he says1 ,it is expedient for you that ,i go away2 for if ,i go not away1 the ,comforter will not come1 ,john xvi4 #g4 and1 if there be some peculiar advantages redounding to the church1 from ,christ's continuance in heaven1 as well as his ascending up into it1 it is not reasonable to suppose that the church's happiness1 as to their spiritual concerns1 should arise so much from his coming from thence into this lower world1 as it does from those continued powerful influences of the ,holy ,spirit1 which are said to depend upon1 and be the consequence of his sitting at the right hand of ,god in heaven4 #b;dly1 ,if he should appear on earth in his human nature1 he must either divest himself of that celestial glory1 which he is clothed with therein1 agreeable to the heavenly state2 or else his people1 with whom he is supposed to reign1 must have such a change made in their nature1 that their bodies must be rendered celestial1 and their souls enlarged in proportion to the heavenly state1 otherwise they would not be fit to converse with him1 in an immediate way1 by reason of the present frailty of their nature4 ,of this we have various instances in scripture3 thus when ,moses saw ,god's back-parts1 that is1 some extraordinary emblematical display of his glory1 ,god tells him1 ,thou canst not see my face2 for no man can see me and live2 and it follows1 that while this glory passed by him1 ,god put him in a clift of the rock1 and covered him with his hand1 ,exod4 xxxiii4 #bj-bc4 and assigns this as a reason1 because his face should not be seen4 ,he could not1 because of the imperfection of this present state1 behold the extraordinary emblematical displays of the divine glory1 without the frame of nature's being broken thereby2 on which occasion ,augustine says1 understanding the words in this sense1 ,lord1 let me die1 that ,i may see thee4#bjj ,moreover1 when ,christ appeared to the apostle ,paul1 at his first conversion in the glory of his human nature1 he fell to the earth1 trembling and astonished1 ,acts ix4 #f4 as not being able to converse with him2 and afterwards1 when the same apostle was caught up into the third heaven1 and had a view of the glory thereof1 this was greater than his frail nature could bear1 and therefore he says1 that whether he was in the body1 or out of the body1 he could not tell1 #b ,cor4 xii4 #b4 ,and ,john1 the beloved disciple1 who conversed familiarly with him1 when in his humbled state1 and leaned on his breast at supper1 ,john xxi4 #bj4 when he appeared to him1 after his ascension1 in a glorious emblematical way1 says1 ,when ,i saw him1 ,i fell at his feet1 as dead1 ,rev4 i4 #ag4 compared with the foregoing verses1 and the apostle ,paul says1 ,though we have known ,christ after the flesh1 yet now henceforth know we him so no more1 #b ,cor4 v4 #af4 that is1 whilst we are in this world1 inasmuch as we are incapable of conversing with him in his glorified human nature4 ,this is also agreeable to what the apostle says1 that flesh and blood cannot inherit the kingdom of ,god1 #a ,cor4 xv4 #ej4 that is1 man1 in this present state1 cannot enjoy those privileges which are reserved for him in heaven1 which include in them a conversing with ,christ1 in his human nature1 as well as with others1 that are inhabitants of heaven4 #c;dly1 ,if we suppose that ,christ will reign personally on earth1 it must be farther enquired2 whether they that reign with him1 during this period of time1 shall die1 or no8 ,if not1 that seems contrary to the fixed laws of nature1 and this present state1 as mortal1 being opposed to a state of immortality and eternal life2 but if they shall die1 then they must necessarily lose one great advantage1 which they now enjoy1 in dying1 namely1 being with ,christ1 ,phil4 i4 #bc4 for when they die1 in some respect1 they must be said to depart from ,christ1 and1 whatever advantage the presence of the human nature of ,christ is of to the inhabitants of heaven1 that they must be supposed to be deprived of1 whilst he is reigning on earth4 ,these1 and other things to the same purpose1 are consequences of ,christ's personal reign1 in his human nature1 on earth2 for which reason we cannot acquiesce in their opinion1 who maintain it4 ,secondly1 ,there is another thing1 that we cannot approve of1 in the fore-mentioned scheme1 relating to ,christ's thousand years' reign on earth1 when they assert several things concerning the conversion of the ,jews1 which seem contrary to the analogy of faith4 ,we have before taken it for granted that the ,jews shall be converted1 when this glorious reign begins1 or immediately before it3 but there are several things they add to this1 which1 we think1 they have no ground1 from scripture1 to do2 we shall mention two4 7#a47 ,that after the ,jews are converted1 they shall continue a distinct body of people1 governed by their own laws1 as they were before ,christ's incarnation4 ,but we rather conclude1 that they shall be joined to1 and become one body with the ,christian church1 all marks of distinction being laid aside1 and shall be grafted into the same olive-tree1 ,rom4 xi4 #bd4 that is1 into ,christ2 and certainly the middle wall of partition1 which was taken away by ,christ1 shall never be set up again4 ,this seems to be intended by our ,saviour's words1 ,there shall be one fold1 and one shepherd1 ,john x4 #af4 7#b47 ,besides this1 there are several other things1 which they assert1 concerning the ,jews rebuilding the temple1 at ,jerusalem1 and that being the principal seat of ,christ's reign1 where the saints shall reside and reign with him4 ,as for the temple1 that was only designed as a place of worship1 during the dispensation before ,christ's incarnation1 and was1 in some respects1 a type of his dwelling among us in our nature2 and as for the temple service1 as it is now abolished1 it shall continue to be so1 till the end of the world2 and then1 what occasion is there for a temple to be built8 ,and as for ,jerusalem's being rebuilt1 or the land of ,judea's being the principal seat of ,christ's kingdom on earth1 we humbly conceive it to be an ungrounded supposition1 or a mistake of the sense of some scriptures in the ,old ,testament1 which were literally fulfilled in the building of ,jerusalem1 after the ,babylonish captivity1 and have no reference to any thing now to come4 ,and as for the land of ,canaan1 though it had a glory put on it some ages before our ,saviour's incarnation1 as being the scene of many wonderful dispensations of providence1 in favour of that people1 while they remained distinct from all other nations in the world2 yet we cannot conclude that it shall be a distinct place of residence for them1 when1 being converted1 they are joined to the ,christian church3 and therefore the land of ,canaan will be no more accounted of1 than any other part of the world2 and1 considering also the smallness of the place1 we cannot think it sufficient to contain the great number of those1 who1 together with the ,jews1 shall be the happy subjects of ,christ's kingdom4 ,thirdly1 ,there is another thing1 in which we cannot agree with some who treat of ,christ's reign on earth1 namely1 when they suppose that the saints1 who are to reign with him1 are to be in a sinless state1 little short of the heavenly4 ,it is true1 herein they are much divided in their sentiments3 but some assert1 that they shall be free from all the remainders of corruption2 and1 indeed1 their argument leads them to it1 if we consider the saints as being raised from the dead1 and their souls brought back from heaven1 into which1 when they first entered1 they were perfectly freed from sin4 ,from hence it will necessarily follow1 that there will be no room for the mortification of sin1 striving against it1 or resisting those temptations1 which we are now liable to from it3 this we cannot conclude to be a privilege that any have ground to expect1 while in this world2 and1 indeed1 those graces1 whereby we subdue our corruptions1 or strive against temptations1 are peculiarly adapted to this present state in opposition to the heavenly4 ,moreover1 when they say1 as some do1 that this reign shall be such1 as that the saints shall be free from all manner of trouble1 internal or external1 personal or relative1 at least1 so long as ,satan is bound1 that is1 to the end of these thousand years2 this seems to be more than what ,christ has given his people ground to expect1 who tells them1 that1 in the world1 ye shall have1 at least some degree of tribulation1 ,john xvi4 #cc4 and that they must wait for a perfect freedom from it till they come to heaven4 ,fourthly1 ,we cannot think1 as some do1 7as has been before observed71 that1 during this thousand years' reign1 the preaching of the word1 and the administration of the sacraments1 shall cease1 and all other laws and ordinances1 which ,christ has ordained for the gathering and building up of particular churches1 for the bringing in his elect1 for the propagating his name and interest in the world by these methods1 shall all be discontinued1 as there will be no occasion for them4 ,this is what we think altogether ungrounded2 for we cannot but suppose1 that as soon as the whole number of the election of grace are brought in1 and thereby the end and design of the preaching the gospel is answered2 or when ,christ can say1 ,here am ,i1 and all that thou hast given me1 he will present them to the ,father1 and so receive his militant church into a triumphant state in heaven4 ,and1 indeed1 it seems a very weak foundation1 on which this part of their scheme depends1 when they say1 that those texts which speak of ,christ's being with his ministers to the end of the world1 ,matt4 xxviii4 #bj4 and elsewhere1 that1 in the ,lord's supper1 his death is to be commemorated till he come1 #a ,cor4 xi4 #bf4 relate to the coming of ,christ in the ,millennium1 which seems a very much strained and forced sense thereof4 ,and as for that other scripture1 wherein it is said1 that the ,new ,jerusalem had no temple1 and that it had no need of the sun1 nor the moon1 for the glory of the ,lord did lighten it1 and the ,lamb was the light thereof1 ,rev4 xxi4 #bc4 this must not he brought to prove that the ordinances of divine worship1 shall cease during this thousand years' reign1 unless they can first make it appear that the ,new ,jerusalem has reference thereunto2 whereas some think that the ,holy ,ghost is here describing the heavenly state1 which agrees very well with its connexion with what is mentioned in the foregoing chapter2 and if this be the sense thereof1 the glory which the church shall then arrive to1 is such as shall be after the final judgment1 and consequently it is a description of the glorious state of ,christ's kingdom in heaven1 rather than here on earth4 ,thus having considered what we think to be the general design of those scriptures1 which speak of ,christ's reigning in or over the earth1 and of the happy state of the church at that time2 and1 on the other hand1 endeavoured to prove1 that several additional circumstances1 which1 some suppose1 will attend it1 are not sufficiently founded on scripture1 and1 in some respects1 seem inconsistent with the spirituality of ,christ's kingdom1 and1 with the ground we have to expect1 that the present mode of administration1 and the laws and ordinances thereof1 shall continue as long as the world endures3 we shall now consider the sense they give of some scriptures1 on which the main stress of their argument depends1 together with the inconclusiveness of their way of reasoning from them1 and also in what sense we apprehend those scriptures are to be understood4 #a4 ,as to what concerns the first resurrection1 which they found on that scripture in ,rev4 xx4 #f4 ,blessed and holy is he that hath a part in the first resurrection1 on such the second death shall have no power1 but they shall be priests of ,god1 and of ,christ1 and shall reign with him a thousand years3 a learned and judicious writer#bja supposes1 that the first resurrection shall be only of the martyrs1 and that it is to be taken in a literal sense1 and that this shall open the scene of ,christ's thousand years' reign1 and that the second resurrection shall be at the close thereof1 in which the whole world shall be raised from the dead1 and then follows the final judgment3 but he differs from many of the ancient and modern ,chiliasts1 in that he says1 he dares not so much as imagine that ,christ shall visibly converse with men on earth2 for his kingdom ever hath been1 and shall be1 a kingdom1 which is of such a nature1 that his throne and kingly residence is in heaven2 and though the deceased martyrs shall re-assume their bodies1 and reign1 yet it shall be in heaven2 whereas the saints1 who shall be then living1 and have not worshipped the beast1 nor his image1 nor received his mark1 these shall reign on earth2 for he supposes1 that scripture1 that relates to this matter1 to contain a vision of two distinct things1 namely1 one respecting those that were beheaded for the witness of ,jesus1 and these lived and reigned with ,christ1 but not on earth2 the other respecting those1 who1 though they had not suffered1 had not worshipped the beast nor his image4 ,these also reigned during this thousand years1 not in heaven1 but on earth4 ,these are considered1 as in their way to heaven2 the other1 as received into the heavenly country1 as a peculiar prerogative conferred upon them1 as the reward of their martyrdom2 and this first resurrection he supposes to be against no article of faith1 but may be as well defended1 in the literal sense thereof1 as the resurrection we read of in ,matt4 xxvii4 #eb1 #ec4 in which it is said1 that the graves were opened1 and many bodies of the saints1 which slept1 arose1 and came out of their graves1 after ,christ's resurrection2 and1 with a becoming modesty1 he cites ,augustin's words to this purpose1#bjb that if nothing more were intended hereby1 but that the delights of this kingdom were spiritual1 the opinion would be tolerable1 and that that father was once of that judgment4 ,thus he says as much as can be said in defence of this opinion2 and nothing is wanting to support his argument1 but sufficient evidence1 that the text must necessarily be taken in a literal sense4 ,but when others proceed much farther1 and conclude that ,christ shall appear visibly on earth1 and that the design of the first resurrection is1 that they1 who shall be raised from the dead1 should live here on earth2 this we see far less reason to conclude to be the sense of those words1 and accordingly shall take leave to consider what may be said in opposition to it4 ,therefore1 if they shall be raised1 their bodies must either be corruptible and mortal1 or incorruptible and immortal2 to suppose that they shall be raised corruptible and mortal1 and consequently liable to the other infirmities of life1 is to suppose their resurrection to be of the same kind with that of ,lazarus1 and others that were raised by our ,saviour3 but this is so disagreeable to the character of saints1 raised from the dead to reign with ,christ1 that it is not generally asserted by those who treat on this subject4 ,therefore they must be raised incorruptible and immortal2 and1 if so1 it will follow from hence1 that this world will not be a place fit for their abode2 for they shall be raised with celestial bodies1 and so fitted to inhabit the heavenly mansions2 neither will those accommodations1 which this earth affords1 the food it produces1 or those other conveniences which we enjoy therein1 by the blessing of providence1 be agreeable to persons who are raised up in a state of perfection1 as they must be supposed to be1 or1 as the apostle styles it1 raised in glory4 ,and1 since they are appointed to live and converse with men in this lower world1 ,i cannot see how there can be any conversation between them and others1 who continue to live in this world1 not1 like them raised from the dead1 but retaining their present mortal frame4 ,if their vile bodies1 as the apostle speaks concerning the bodies of the saints1 when raised from the dead1 shall be fashioned like unto ,christ's glorious body1 ,phil4 iii4 #ab4 how can weak frail creatures intimately converse with them8 ,and if it be said1 that they shall not be raised with such a glory1 but that this shall be deferred till they are translated to heaven1 as was true with respect to our ,saviour's human nature1 after his resurrection2 though this be possible1 yet it seems not agreeable to the account we have of the circumstances of glory1 with which the saints shall be raised from the dead4 ,but that which seems to make this opinion more improbable1 is1 that it is inconsistent with that state of blessedness1 into which they have been once admitted1 namely1 in their souls1 wherein they have been in the immediate vision and fruition of ,god2 as travellers arrived to their journey's end1 and wanting nothing to complete their blessedness but their resurrection2 and1 now they are supposed to be raised from the dead2 yet their blessedness is diminished1 by their being appointed to live in this lower world1 and1 as we may say to leave that better country1 in which they have been1 to re-assume the character and condition of pilgrims and sojourners upon earth4 ,to this it will be objected1 that we may as reasonably suppose1 that these saints shall be raised in circumstances1 fit to converse with the rest of the world1 as any that have been raised from the dead have formerly been4 ,i cannot deny but that this is possible2 but yet it does not seem probable1 inasmuch as they shall not be raised from the dead for the same end and design that others have been1 that the power of ,god might be illustrated1 or some contested truth confirmed by this miracle2 but that some special honour1 or privilege1 might be conferred on them1 as the reward of their former sufferings3 but this is disagreeable to their being raised in such a state1 as that their happiness is thereby diminished4 ,moreover1 what valuable end is answered by this their change of condition1 which might in some measure tend to justify the assertion8 ,must they live here1 that they might perform an extraordinary ministry1 to promote the edification of their mortal brethren1 whom they found living upon earth8 ,this was not absolutely necessary1 for ,god has appointed other ways for the edification of his church2 and1 if he did not think fit1 before1 to send down ministers1 to preach the gospel1 from heaven1 to them1 but ordained the common method of preaching it by others1 less qualified for this work1 who are subject to like infirmities with those to whom they preach1 why should we suppose such an alteration in the method of divine providence on this particular occasion8 ,and if we suppose that they shall continue on earth till ,christ's appearing to judgment1 then it must be argued1 that they were sent here not only to be helpers of the faith of others1 who live therein1 but to be exposed1 in common with them1 to a second warfare upon earth2 not1 indeed1 with flesh and blood1 but with those who are represented in the same chapter1 in which the first resurrection1 and thousand years' reign1 are mentioned1 as compassing the camp of the saints about1 and the beloved city2 and therefore they are called back from a triumphant to a militant state4 ,if it be said1 that they shall be admitted into heaven before this battle begins1 that can hardly be supposed2 for if ,god send them to be companions with his mortal saints1 in their prosperous state1 will he call them away when the time of their greatest danger approaches1 in which their presence might be of the greatest service to their brethren1 who are left to struggle with these difficulties8 ,therefore1 upon the whole1 we cannot suppose that any shall1 in a literal sense1 be raised from the dead1 till this glorious1 though spiritual reign of ,christ shall be at an end1 and the day of judgment draws nigh1 which is agreeable to the general scope of all those scriptures1 which speak of the resurrection and final judgment4 ,object4 ,but to this it will be objected1 that the scripture elsewhere intimates1 that there shall be two resurrections2 for the apostle says1 in #a ,thes4 iv4 #af4 that the dead in ,christ shall rise first2 therefore why may not this resurrection be understood in the same sense with that mentioned in ,rev4 xx4 which has been before considered8 ,answ4 ,we do not deny but that this resurrection1 which the apostle speaks of1 must be taken in a literal sense2 but let it be observed1 that he does not here mention any thing of the thousand years' reign1 but of the day of judgment1 when ,christ shall descend from heaven with a shout1 and with the voice of the arch-angel1 with which the glory of that day shall begin1 and then the dead shall be raised1 in which the saints and faithful shall have the pre-eminence2 they shall rise first1 that is1 before others1 mentioned in the following verse1 that are alive1 who shall be caught up with them in the clouds4 ,and this shall also be done1 before the wicked shall be raised1 to the end that1 when ,christ appears1 they1 as it is said elsewhere1 may appear with him in glory2 and that they may bear a part in the solemnity of that day1 and be happy in his presence2 when others are raised to shame and everlasting contempt1 and filled with the utmost confusion and distress4 ,moreover1 this first resurrection of those that died in ,christ1 is not particularly applied to them that suffered martyrdom for him1 much less is there any account of its being a thousand years before the general resurrection2 therefore it may very well be understood of a resurrection a very short time before it1 and consequently gives no countenance to the opinion1 which has been before considered1 concerning this resurrection1 as going before the reign of ,christ on earth4 #b4 ,there is another scripture brought in defence of another part of their scheme1 taken from the apostle's words1 in ,rom4 viii4 #ba-bc4 where he speaks of the creatures' present bondage1 and future deliverance1 and their waiting for the adoption1 to wit1 the redemption of their bodies1 which1 they suppose1 will have its accomplishment1 when this reign of ,christ begins3 but ,i cannot think that the apostle1 in that scripture1 intends any thing else1 but that the whole creation is liable at present1 to the curse1 consequent upon man's fall2 and that the deliverance he speaks of1 shall be at the general resurrection1 when the saints shall be raised immortal and incorruptible1 which is what they now wait and hope for4 ,thus we have considered the sense that is given of some scriptures1 by those who understand the reign of ,christ on earth1 as attended with various circumstances1 which we cannot readily allow of2 and shewed1 that some of those texts1 which are usually brought to support that particular scheme1 have reference to the return of the ,jews from captivity1#bjc and others1 that predict their building of ,jerusalem1 and the temple there1 ,jer4 xxix4 #e4 ,isa4 xliv4 #bh4 and the setting up their civil and religious policy1 had their accomplishment after their return from the ,babylonish captivity2 and that those1 which seem to look farther1 and respect some privileges which they shall enjoy in the last days1 will be fulfilled1 when they are converted to ,christianity1 and partakers of many spiritual privileges1 in common with the gospel-church2 therefore ,i need only mention two scriptures more1 which we understand in a sense very different from what some do1 who treat of ,christ's reign on earth4 ,as1 #ast1 ,that in which we have an account of the general conflagration1 which1 as was before observed1 some few1 who give too great scope to their wit and fancy1 beyond all the bounds of modesty1 and without considering those absurdities that will follow from it1 have maintained that it shall be immediately before ,christ's reign on earth begins3 the scripture they bring for that purpose1 is that in #b ,pet4 iii4 #aj1 #ac4 in which the apostle says1 that the heavens shall pass away with a great noise1 and the elements shall melt with fervent heat2 the earth also1 and the works that are therein1 shall be burnt up4 ,nevertheless we1 according to his promise1 look for new heavens1 and a new earth1 wherein dwelleth righteousness4 ,this scripture1 it must be confessed1 is hard to be understood4 ,we are far from thinking1 as some do1 that it is only a metaphorical description of some remarkable providences1 tending to the ruin of ,christ's enemies1 and the advantage of his people2 certainly the words are to be taken in a literal sense2 for the apostle had been speaking1 in the foregoing verses1 of the old world1 which1 being overflown with water1 perished2 which is1 without doubt1 to be taken in a literal sense4 ,and now he speaks1 as some call it1 of a second deluge1 which shall be not by water1 but by fire1#bjd in which the heavens and the earth shall pass away1 or be dissolved1 that is1 changed1 as to the form thereof1 though not annihilated4 ,by the heavens and the earth1 the learned ,mede well understands that part of the frame of nature1 that was subjected to the curse1 or that is inhabited by ,christ's enemies1 and includes in it the earth1 water1 and air1 but not the heavenly bodies1 which are not only at a vast distance from it1 but it is little more than a point1 if compared to them for magnitude4 ,and he also 7notwithstanding some peculiarities held by him1 as before mentioned1 relating to the ,millennium7 justly observes1 that this conflagration shall not be till the end of the world1 and consequently it shall be immediately before the day of judgment2 and1 indeed1 the apostle intimates as much1 when he speaks of this awful providence1 as reserved to the day of judgment1 and perdition of ungodly men1 in ver4 #g4 ,the main difficulty to be accounted for1 is1 what is meant by these new heavens1 and a new earth1 wherein dwelleth righteousness1 which are appointed as an habitation for the righteous4 ,concerning which1 if ,i may be allowed to give my sense thereof1 with that humility and modesty that the difficulty of the subject calls for1 ,i cannot think that there is any absurdity1 if we suppose1 that1 by these new heavens and new earth1 the apostle means1 that the form of them shall be so changed1 as that they shall be an apartment of heaven1 in which1 together with those other parts of the frame of nature1 which are designed to be the seat of the blessed1 the saints shall dwell and reign with ,christ for ever4 #b;dly1 ,we shall now consider the sense that may be given of that scripture1 in ,rev4 xx4 and more especially what we read therein1 concerning the first resurrection1 in which the martyrs are said to live1 when this thousand years' reign begins1 and the rest of the dead not to live1 till these thousand years be finished1 in ver4 #d1 #e4 on which the stress of the whole controversy principally depends4 ,i cannot but adhere to their opinion1 who think that these words are to be taken in a metaphorical sense2 and then they1 who were beheaded for the witness of ,jesus1 viz4 the martyrs1 shall live when ,christ's spiritual reign begins1 that is1 the cause1 for which they suffered martyrdom1 shall be revived3 this is supposed to have been in a languishing and dying condition1 during the reign of ,anti-christ1 and towards the close thereof1 to be at the lowest ebb1 and1 as it were1 dead2 ,i say1 this shall be revived1 these martyrs shall1 as it were1 live again1 not in their own persons1 but in their successors1 who espouse the same cause4 ,before this1 the enemies of ,christ1 and his gospel1 persecuted and trampled on his cause1 insulted the memory of those that had suffered for it2 but afterwards1 when it is said1 ,babylon is fallen1 is fallen1 then ,christ's cause revives1 and that which was victorious over it dies1 and shall not rise again1 or be in any capacity to give disturbance to the church1 till the thousand years are finished1 and ,satan is loosed again out of prison1 to give life and spirit to it2 and then we read of a new war begun1 a fresh battle fought1 the nations deceived1 the camp of the saints compassed about2 and this will continue till ,christ shall come1 and put an end to it at the day of judgment1 when the devil shall be cast into the lake of fire and brimstone4 ,in this sense some1 not without ground1 understand the account which is given of the slaying and rising of the witnesses1 ,rev4 xi4 #g1 #aa4 as signifying that the gospel1 which before had been persecuted1 and the preaching thereof prohibited1 shall then prevail without restraint4 ,the witnesses' death1 denotes their being silenced2 their rising and standing upon their feet1 their having liberty again to preach4 ,and therefore why may we not understand the resurrection1 in the chapter we are now considering1 as taken in the same sense8 ,and this agrees very well with the sense of ver4 #f4 in which it is said1 concerning them1 who have a part in the first resurrection1 that is1 the saints1 who live and reign with ,christ1 on such this second death hath no power1 that is1 whatever the enemies of the church may attempt against them1 after this thousand years reign1 shall be to no purpose2 for they shall not prevail1 their cause shall never die again4 ,or1 if it be applied to their persons1 the meaning is1 that they shall not die eternally4 ,eternal death is a punishment to be inflicted on their enemies1 who shall be cast into the lake of fire1 which is expressly called the second death1 in ver4 #ad4 ,but these1 as it is said1 in ,rev4 ii4 #aa4 shall not be hurt of it1 i4 e4 not exposed to it2 but1 as they have lived with ,christ1 in a spiritual sense1 on earth1 so they shall live with him for ever in heaven4 ,we are1 in giving this sense of the text1 under a kind of necessity to recede from the literal sense thereof1 because we cannot altogether reconcile that to the analogy of faith4 ,and it will not seem strange to any1 who consider the mystical or allegorical style in which this book of the ,revelation is written1 that this text should be understood in the same sense3 ,however1 that this sense may be farther justified1 let it be considered1 that it is not disagreeable to what we find in many other scriptures1 that speak of the church's deliverance from its troubles1 under the metaphor of a resurrection2 and of the destruction of its enemies1 under the metaphor of death4 ,thus the ,babylonish captivity1 and ,israel's deliverance from it1 is described1 in ,ezek4 xxxvii4 #a-ab4 ,the former by a metaphor taken from a valley full of dry bones2 the latter by another taken from their being raised out of their graves1 living and standing on their feet an exceeding great army4 ,and1 in ,ezra ix4 #i4 we read of ,god's extending mercy to them1 who were before bond-men1 and not forsaking them in their bondage1 giving them an opportunity to set up the temple and worship of ,god2 this is called1 giving them a reviving2 and the prophet1 speaking concerning the captivity1 in ,lam4 iii4 #f4 says1 ,he has set me in dark places1 as they that be dead of old2 and the prophet ,isaiah speaks concerning their return from captivity1 as a resurrection from the dead1 ,thy dead men shall live1 together with my dead body shall they arise2 awake1 and sing ye that dwell in the dust1 ,isa4 xxvi4 #ai4 ,many other scriptures might be cited1 out of the writings of the prophets1 to justify this metaphorical sense of the words1 death1 and resurrection and also some out of the ,new ,testament1 of which ,i need only refer to one1 which has a particular respect to the subject under our present consideration1 when the apostle says1 that the receiving of them1 to wit1 of the church of the ,jews1 when converted1 shall be as life from the dead1 ,rom4 xi4 #ae4 therefore the scripture gives countenance to its being called a resurrection4 ,on the other hand1 we might refer to some scriptures that speak of the ruin of the church's enemies1 under the metaphor of a state of death3 thus1 in ,isa4 xxvi4 #ad4 ,they are dead1 they shall not live2 they are deceased1 they shall not rise2 therefore hast thou visited and destroyed them1 and made all their memory to perish2 and1 in chap4 xiv4 he describes the utter destruction of the ,chaldeans1 the church's enemies1 by whom they had been carried captive1 in a very beautiful manner1 and carries on the metaphor1 taken from persons departed out of this world1 in4 ver4 #i1 #aj1 #aa4 and says1 in particular1 concerning the king of ,babylon1 ,thy pomp is brought down to the grave1 the noise of thy viols2 the worm is spread under thee1 and the worms cover thee2 which signifies the political death of that empire1 and the utter inability which followed upon this1 of their giving disturbance to the church of ,god1 as they had formerly done4 ,these1 and many other scriptures of the like nature1 may1 in some measure1 justify the sense we have given of the scripture before mentioned1 relating to the death and resurrection of ,christ's cause1 for which his martyrs suffered1 and the death of the ,anti-christian cause1 which ensued thereupon4 ,thus concerning ,christ's reign on earth1 and what may be probably supposed to be the sense of those scriptures that are brought in defence thereof4 ,we have not entered into the particular consideration of what is said concerning the time1 or the number of years1 which this glorious dispensation shall continue4 ,we read1 indeed1 of ,christ's reigning a thousand years1 by which we are not to understand the eternal exercise of his government2 for it is said not only to be on earth1 but this period is also considered1 as what shall have an end3 which that excellent ,father1 whom ,i before mentioned1 did not duly consider1 when he reckoned this as a probable sense of this thousand years1 and produces that scripture to justify his sense of the words1 in which it is said1 that ,god has remembered his covenant for ever1 the word which he commanded to a thousand generations1 ,psal4 cv4 #h4 by which we are to understand1 that ,god will establish his covenant with his people1 and make good the promises thereof throughout all the ages of eternity4 ,this1 indeed1 sufficiently proves that a thousand years might be taken for eternity1 agreeably to the sense of scripture2 but it is plain1 from the context1 that it is not to be so taken here1 in ,rev4 xx4 ,as for the other sense he gives of this thousand years1#bje namely1 that they might be understood as containing a great but indeterminate number of years1 in the latter part of the last thousand which the world shall continue1 so that1 by a figurative way of speaking1 a part of a thousand years may be called a thousand years2#bjf this ,i will not pretend to argue against1 nor to say that those divines are in the wrong1 who suppose that a thousand years is put for a great number of years1 and that it does not belong to us to say how many2 ,i say1 whether we are to acquiesce in this1 or in the literal sense of the words1 ,i will not determine2 only we must conclude1 as we have scripture ground for it1 that they shall end a little before ,christ's coming to judgment2 during which short interval it is said1 ,satan will be loosed a little season1 and make some fresh efforts against the church1 till he1 and those that are spirited and excited by him1 to give disturbance to it1 perish in the attempt1 and are cast into the lake of fire and brimstone4 ,this is all that ,i shall say concerning the time appointed for this glorious reign1 our principal design being to speak concerning the advantages that the church shall enjoy under it4 ,we have endeavoured to avoid two extremes1 namely1 that of those who do not put a just difference between it and the heavenly state2 as also another extreme1 which we have not yet mentioned1 which several modern writers have given into1 who suppose1 that this thousand years' reign is long since past1 and that the binding of ,satan therein consisted only in some degrees of restraint laid on him1 and that the reign itself contained in it only some advantages1 comparatively small1 that the church enjoyed at that time1 and that the thousand years' reign began in ,constantine's time1 when the empire became ,christian1 about the year of our ,lord #cjj1 and that they ended about the year #acjj1 when the church met with some new difficulties from the eastern parts of the world1 which they suppose to be intended by ,gog and ,magog4#bjg ,but we cannot see sufficient reason to adhere to this opinion1 because the state of the church1 when ,satan is said to be bound a thousand years1 is represented as attended with a greater degree of spiritual glory1 holiness1 purity of doctrine1 and many other blessings attending the preaching the gospel1 than we are given to understand by any history that it has yet enjoyed4 ,as to what concerns the general method1 in which we have insisted on this subject1 ,i hope we have not maintained any thing that is derogatory to the glory of ,christ's kingdom1 nor what has a tendency to detract from the real advantage of the saints4 ,do they1 on the other side of the question1 speak of his reigning8 so do we4 ,they1 indeed1 consider him as reigning in his human nature1 and conversing therein with his saints2 which opinion we cannot give into1 for reasons before mentioned3 but it is not inconsistent with the glory of ,christ to assert1 as we have done1 that he shall reign spiritually2 and the consequence hereof shall be1 not the external pomp and grandeur of his subjects1 but their being adorned with purity and universal holiness1 and enjoying as much peace1 as they have reason to expect in any condition short of heaven4 ,moreover1 we have not advanced any thing that has a tendency to detract from the spiritual blessings and advantages of ,christ's kingdom1 which the saints shall enjoy in this happy period of time4 ,if1 notwithstanding all this1 it be said1 that there are some advantages which the contrary scheme of doctrine supposes that the saints shall enjoy on earth1 beyond what we think they have ground to expect from scripture2 nevertheless1 their not enjoying them here will be fully compensated with a greater degree of glory1 which they shall have when they reign with ,christ in heaven2 which leads us to consider1 ,the eternity of ,christ's mediatorial kingdom2 concerning which it is said1 ,he shall reign over the house of ,jacob for ever1 and of his kingdom there shall be no end1 ,luke i4 #cc4 ,as he is described1 by the apostle1 as a ,priest for ever1 ,heb4 v4 #f4 and as ever living to make intercession for those that come unto ,god by him1 chap4 vii4 #be4 so he shall exercise his kingly office for ever2 not according to the present method of the administration thereof1 but in a way adapted to that glorified state1 in which his subjects shall be1 in another world4 ,there is1 indeed1 a scripture that seems to assert the contrary1 which the ,socinians give a very perverse sense of1 as though it were inconsistent with his proper deity2 and accordingly they suppose1 that1 as he was constituted a divine ,person1 or had the honour of a ,god1 or king1 conferred on him1 when he ascended into heaven1 as the reward of the faithful discharge of his ministry on earth2 so this was designed to continue no longer than to the end of the world1 when he is to be set on a level with other inhabitants of heaven1 and be subject to the ,father1 when ,god shall be all in all4 ,this they suppose to be the meaning of the ,apostle's words1 in #a ,cor4 xv4 #bd1 #be1 #bh4 ,then cometh the end1 when he shall have delivered up the kingdom to ,god1 even the ,father2 when he shall have put down all rule1 and all authority and power1 for he must reign till he hath put all enemies under his feet2 and when all things shall be subdued unto him1 then shall the ,son also himself be subject unto him1 that put all things under him1 that ,god may be all in all4 ,it must be acknowledged1 that this is one of those things1 in ,paul's epistles1 that are hard to be understood2 but ,i humbly conceive that we may give a sense of it1 very remote from that but now mentioned1 which is subversive of his ,godhead1 and of the eternity of his kingdom4 ,therefore1 for the understanding thereof1 let it be considered1 7#a47 ,that when the apostle speaks of the end coming when he shall deliver up the kingdom to the ,father2 by the kingdom we may1 without the least strain on the sense of the text1 understand his material kingdom1 or the subjects of his kingdom1 which is very agreeable to that sense of the word1 both in scripture and in common modes of speaking2 as when we call the inhabitants of a city1 the city2 so we call the subjects of a kingdom1 the kingdom3 taking the words in this sense1 we must suppose1 that the subjects of ,christ's kingdom are his trust and charge1 and that he is to deliver them up to the ,father at last1 as persons whom he has governed in such a way1 as that the great ends of his exercising his kingly office1 have been fully answered1 as to what concerns his government in this lower world4 ,this is no improbable sense of ,christ's delivering up the kingdom to the ,father4 ,but it may also be taken in another sense1 to wit1 for the form of ,christ's kingdom1 or the present mode of government1 exercised towards those who are in an imperfect state3 this shall be delivered up1 that is1 he shall cease to govern his people in such a way as he now does2 but it doth not follow1 from hence1 that he shall not continue to govern them1 in a way adapted to the heavenly state4 ,and when it is said1 that he shall put down all rule and all authority and power1 the meaning is1 that all civil and ecclesiastical government1 as it is now exercised in the world1 or the church1 shall be put down1 as useless1 or disagreeable to the heavenly state1 but it does not follow1 from hence1 that he shall lay aside his own authority and power4 7#b47 ,when it is said1 in ver4 #be4 that he must reign till he hath put all enemies under his feet1 it does not imply that he shall not reign afterwards1 but that he shall not cease to reign till then1 which is the sense of that parallel scripture1 in which it is said1 ,sit thou at my right-hand1 until ,i make thine enemies thy footstool1 ,psal4 cx4 #a4 which does not denote that he shall1 after his enemies are made his footstool1 sit no longer at ,god's right hand1 as advanced there to the highest honour4 ,it is very evident1 from several scriptures1 as well as our common mode of speaking1 that the word ,until does not always signify the cessation of what is said to be done before1 but only the continuance thereof till that time1 as well as afterwards3 thus it is said1 ,our eyes wait upon the ,lord our ,god1 until that he have mercy upon us1 ,psal4 cxxiii4 #b4 by which we are not to understand1 that1 when ,god extends mercy1 the eyes of his people cease to wait upon him1 but we will not leave off waiting upon him1 until we have received the mercies we hope for2 and1 after that1 we will continue to wait for those mercies that we shall farther stand in need of2 and elsewhere ,job says1 ,until ,i die1 ,i will not remove mine integrity from me2 mine heart shall not reproach me1 as long as ,i live1 ,job xxvii4 #e-g4 ,this does not imply that he would retain his integrity no longer than he lived4 ,if the word ,until be frequently used in this sense1 then there is no ground to suppose1 that when it is said ,christ shall reign until he has put all his enemies under his feet1 that it denotes that he shall not reign to eternity1 nor any longer than till all things be subdued unto him3 but1 indeed1 it rather argues1 that he shall reign for ever1 than that he shall cease to reign2 for when all enemies are removed out of the way1 and his right to govern is no longer contested by them1 shall he then cease to exercise that sovereign dominion which he has over all things8 7#c47 ,since the main difficulty1 and the greatest stress of the argument brought against the eternity of ,christ's kingdom1 is what the apostle farther adds1 in ver4 #bh4 of this chapter1 that when all things shall be subdued unto him1 then shall the ,son also himself be subject unto him1 that ,god may be all in all4 ,it is said1 indeed1 that the ,son shall be subject to the ,father1 viz4 as man2 but can any one suppose that the ,son is not now subject to the ,father8 ,and when it is farther added1 ,god shall be all in all1 is it to be supposed that he is not now so8 ,if this be far from being the true meaning of these words1 then the sense they give thereof is not just1 but we are to understand them thus1 that in the end1 when all the ends of ,christ's administering his mediatorial government in this lower world are answered1 and the present form or method of administration shall cease1 then it shall appear1 that the whole plan thereof had the most direct tendency to promote the ,father's glory1 or to answer those most valuable ends for which this mediatorial kingdom was erected2 and1 by this means1 it will more eminently appear1 than ever it has done before1 that this work is from ,god1 and worthy of him4 ,if the ,son's kingdom had not been subjected1 or subservient to the ,father's glory1 the subjects thereof would not have been delivered up1 or presented to the ,father1 as the ,mediator's trust and charge committed to him2 and1 if ,god had not been all in all1 or the administration of ,christ's kingdom had not been the effect of divine power1 in all the branches thereof1 it would not have had so glorious and successful an issue1 as it will appear to have in the great day4 ,this ,i take to be the plain sense of this scripture1 which cannot reasonably be denied1 if we consider that it is very agreeable to our common mode of speaking1 to say1 that a thing is1 when it appears to be what it is1 which may be thus illustrated3 ,suppose a king has gained a victory over his enemies1 or quelled some civil broils1 or tumults1 in his kingdom1 he may say1 upon that occasion1 ,now ,i am king2 that is1 ,i appear to be so1 or my establishment in the kingdom seems less precarious4 ,we have an instance of the like mode of speaking in scripture1 when ,david says upon the occasion of bringing the affairs of his kingdom to a settled state1 after ,absalom's rebellion1 ,do ,i not know that ,i am this day king over ,israel8 #b ,sam4 xix4 #bb4 that is1 ,i appear to be so1 since that1 which tended to unhinge1 or give disturbance to my government1 is removed out of the way4 ,moreover1 that things are said to be1 when they appear to be1 is agreeable to that mode of speaking used by the ,israelites1 when1 upon their receiving the fullest conviction that the ,lord was ,god1 pursuant to ,elijah's prayer1 by an extraordinary display of his glory1 in working a miracle to confute their idolatry1 they fell on their faces1 and said1 ,the ,lord he is ,god2 that is1 he now appears to be so1 by those extraordinary effects of his power1 which we have beheld4 ,if therefore this be no uncommon mode of speaking1 why may we not apply it to that text which we are now endeavouring to explain8 and so conclude1 that the sense but now given of the ,son's being subject to the ,father1 and ,god's being all in all1 contains in it nothing absurd1 or contrary to the scripture way of speaking1 and consequently the eternity of ,christ's kingdom is not overthrown thereby2 and therefore we must conclude1 that as his kingly government is now exercised in a way agreeable to the present condition of his church1 so it shall be exercised in a glorious manner1 suited to the heavenly state1 when all his saints and subjects shall be brought there4 ,thus we have considered ,christ1 as executing his offices of ,prophet1 ,priest1 and ,king2 we now proceed to speak concerning the twofold state in which they have been1 are1 or shall be executed by him2 and first concerning his state of humiliation4 ,footnote #aia3 ,see ,quest4 ,,lxii1 ,,lxiii4 ,footnote #aib3 ,see ,quest4 ,,lxxviii4 ,footnote #aic3 ,see ,page #beg4 ,footnote #aid3 ,vid4 ,burnet4 ,tellur4 ,theor4 ,lib4 iv4 ,footnote #aie3 ,justin ,martyr seems to speak of it not only as his own opinion1 but as that which was generally held by the orthodox in his day1 joins the belief hereof with that of the resurrection of the dead1 and supposes it to be founded on the writings of some of the prophets4 ,vid4 ,justin ,martyr ,dialog4 cum4 ,tryph4 ,jud4 page #cjg4 1 1 1 1 1 1 4 ,and ,irenus ,vid4 advers4 ,hr4 ,lib4 ,v4 cap4 #cc4 not only gives into this opinion1 but intimates1 that it was brought into the church before his time1 by one ,papias1 cotemporary with ,polycarp1 and that he recieved it from those who had it imparted to them by the apostle ,john3 ,but ,eusebius1 ,vid4 ,euseb4 ,hist4 ,eccles4 ,lib4 ,,iii4 cap4 #cc4 though he speaks concerning this ,papias1 as one who was intimate with ,polycarp1 notwithstanding represents him as a very weak man2 and therefore there is little credit to be given to his account of this matter1 as agreeable to the apostle's sentiments or writings2 and ,irenus himself1 in the place before mentioned1 cites a passage out of the same author1 which1 he pretends1 he received from those that had it from the apostle ,john1 concerning a certain time1 in which there shall be vines1 which shall produce ten thousand branches1 and each of these as many smaller branches2 and each of these smaller branches have ten thousand twigs1 and every twig shall bear ten thousand clusters of grapes1 and every cluster ten thousand grapes2 which shews that the man was ready to swallow any fable he heard2 and1 if it was told him so1 to father it upon the apostle1 which discovers how little credit was to be given to what he says concerning this opinion1 especially as he explains it1 as transmitted to the church by the apostle ,john4 ,and ,tertullian is also mentioned1 as giving some occasional hints1 which shew that he was of this opinion4 ,and ,lactantius1 who1 in his ,ciceronian style1 describes the happy condition that the church shall be in1 7without having much regard to those spiritual privileges that it shall enjoy1 in which sense the predictions of the prophets1 concerning it1 are principally to be understood7 takes his plan more especially from some things that are said concerning it1 in the ,sybilline oracles4 ,vid4 ,lanctant4 de vita beat4 ,lib4 ,,vii4 cap4 #bd4 ,epitom4 cap4 #aa4 ,footnote #aif3 ,vid4 ,aug4 de ,civ4 ,dei4 ,lib4 ,,xx4 cap4 #g4 ,footnote #aig3 ,vid4 ,mede ,commet4 min4 in ,apocal4 cap4 xix4 and ,dr4 ,more1 and others1 who are of the same opinion as to this matter4 ,footnote #aih3 ,see ,mede's ,works1 ,book ,,iv4 ,epist4 #ag4 ,page #ich-idj4 ,footnote #aii3 ,as for the story that ,mede relates1 to give countenance to this opinion1 concerning ,christ's appearing1 in a glorious manner1 upon the ,jews demanding such an extraordinary event1 7after a public disputation1 held three days1 between ,gregentius1 an ,arabian ,bishop1 and ,herbanus1 a ,jew1 a multitude of spectators being present1 both ,jews and ,christians7 and signifying that he was the same ,person that their fathers had crucified2 and their being first struck blind1 as ,paul was1 and then1 like him1 converted and baptized1 there are several things1 in this account1 that seem fabulous and incredible2 though it is not improbable that there was a disputation held between ,gregentius and the ,jews1 about the truth of the ,christian religion1 about the year of our ,lord #dgj2 or1 as others suppose1 #egj3 yet it is much to be questioned1 whether the account we have of it be not spurious1 written1 by one who calls himself by that name1 in ,greek1 about three or four hundred years since2 and especially1 because so extraordinary a miracle1 wrought in an age when miracles had1 for so considerable a time1 ceased1 is not taken notice of by other writers1 of more reputation in the age in which it is said to be wrought1 especially since it would have been one of the most extraordinary proofs of the ,christian religion that have been given since our ,saviour's time4 ,and it is very strange1 that1 as the result hereof1 five millions and a half of the ,jews should be converted at once1 by this miracle1 and yet this thing be passed over in silence by other writers2 and it is very much to be questioned1 whether there were such a multitude of ,jews gathered together in one kingdom1 and1 indeed1 whether that kingdom consisted of such a number of people2 and1 if there were so many ,jews1 we must suppose that there was an equal number of ,christians present2 but that so many should be present at one disputation1 seems incredible to a very great degree4 ,vid4 ,gregen4 disputat4 cum ,herban4 fol4 #aib1 #bjj4 ,cave4 ,hist4 lit4 ,tom4 ,i4 page #cfc4 ,footnote #bjj3 ,moriar ut videam4 ,footnote #bja3 ,vid4 ,mede de ,resurrec4 prim4 ,lib4 ,,iii4 ,page #gaj1 #gdi1 #gej4 ,footnote #bjb3 ,vid4 ,aug4 de civ4 ,dei1 ,lib4 xx4 cap4 #g4 ,footnote #bjc3 ,see ,ezek4 xxxvii4 #ba4 and ,jer4 xxxvii4 #g-ac4 alibi passim4 ,footnote #bjd3 ,so ,irenus styles it1 ,adv4 ,hr4 ,lib4 ,v4 cap4 #bi4 ,diluvium superveniet ,ignis4 ,footnote #bje3 ,vid4 ,aug4 de ,civ4 ,dei4 ,lib4 ,,xx4 cap4 #g4 ,footnote #bjf3 ,this is very agreeable to the scripture-mode of speaking2 nothing is more common than for the cardinal number to be put for the ordinal2 and so the meaning is1 that this reign shall continue to the thousandth year1 or till the last #ajjj years of the world shall have an end1 what part soever of his #ajjj years it began in4 ,thus ,god tells ,abraham1 in ,gen4 xv4 #ac4 that his seed shall be a stranger in a land that is not theirs1 to wit1 ,egypt1 and shall serve them1 and they shall afflict them #djj years2 whereas it is certain that his seed were not above #bae years in ,egypt1 and they were not slaves1 or afflicted there #ajj years2 therefore the meaning is1 q4 d4 that they shall afflict them till #djj years are expired1 from this time4 ,footnote #bjg3 ,see ,napier on the ,revelation1 prop4 #cc1 #cd4 page #fa1 #fb4 ,quest4 ,,xlvi41 ,,xlvii41 ,,xlviii4 ,,quest4 ,,xlvi4 ,what was the estate of ,christ's humiliation8 ,,answ4 ,the estate of ,christ's humiliation was that low condition1 wherein he1 for our sakes1 emptying himself of his glory1 took upon him the form of a servant1 in his conception and birth1 life1 death1 and1 after his death1 until his resurrection4 ,,quest4 ,,xlvii4 ,how did ,christ humble himself in his conception and birth8 ,,answ4 ,christ humbleth himself in his conception1 in that1 being from all eternity1 the ,son of ,god1 in the bosom of the ,father1 he was pleased1 in the fulness of time1 to become the ,son of man1 made of a woman of low estate1 and to be born of her2 with divers circumstances of more than ordinary abasement4 ,,quest4 ,,xlviii4 ,how did ,christ humble himself in his life8 ,,answ4 ,christ humbled himself in his life by subjecting himself to the law1 which he perfectly fulfilled1 and by conflicting with the indignities of the world1 temptations of ,satan1 and infirmities in his flesh2 whether common to the nature of man1 or particularly accompanying that his low condition4 ,in considering ,christ's low and humble state1 while he was in this world1 we may observe1 that this is styled his emptying himself of his glory1 when he took on him the form of a servant3 thus the apostle expresses it1 in ,phil4 ii4 #g4 for the words1#bjh which we render1 he made himself of no reputation1 are to be so understood4 ,now1 since his incarnation is so expressed1 we must1 before we proceed any farther on this subject1 enquire1 how this was inconsistent with his ,godhead8 and1 whether he might be said1 in taking our nature1 to empty or humble himself8 and also1 whether his incarnation may1 properly speaking1 be called a part of his humiliation8 ,there is a sense in which he may be said to humble himself in his divine nature2 as1 when we read of ,god's humbling himself1 to behold the things that are in heaven and in the earth1 ,psal4 cxiii4 #f4 ,this is so far from being a dishonour to him1 that it is expressive of his glory1 as it argues1 that there is an infinite distance between him and the creature4 ,in this sense1 the second ,person of the ,godhead might be said to humble himself1 in assuming the human nature1 and thereby1 as it were1 casting a veil over his glory4 ,this is such a sense of ,christ's humiliation1 as denotes infinite condescension1 but no diminution1 or loss of divine glory2 neither can this be styled his emptying himself of glory1 or humbling himself1 in that sense in which the apostle expresses it1 as above mentioned4 ,it cannot be denied1 but that ,christ's incarnation was the highest instance of condescension2 and1 if nothing more be intended than this1 when persons speak of ,christ's humbling himself in his incarnation1 or taking our nature into union with his divine1 we are far from denying it4 ,but we are not now speaking of ,christ's humbling himself in a relative sense1 as ,god1 but his being in a state of humiliation1 as ,god-man ,mediator2 in which sense1 the act of incarnation1 or taking the human nature into union with his divine ,person1 cannot1 properly speaking1 be styled a branch of his mediatorial humiliation2 for that which tends to constitute the ,person of the ,mediator1 cannot be said to belong antecedently to him as ,mediator4 ,for the understanding of which1 we may observe1 #a4 ,that the ,person of ,christ is to be considered in two different respects1 viz4 as ,god1 or as ,mediator2 in the former sense1 he was1 from eternity1 a divine ,person1 and would have been so1 if he had not been ,mediator3 but when we speak of his ,person1 as ,mediator1 we always consider him as ,god-man4#bji #b4 ,every mediatorial act1#baj according to the most proper and literal sense thereof1 supposes the constitution of his ,person1 as ,god-man ,mediator1 and consequently it supposes him to be incarnate4 ,this is evident1 because what he did here on earth was performed by him1 in obedience to1 and as having received a commission from1 the ,father2 which could not be performed any otherwise than in his human nature4 #c4 ,christ could not be said to assume the human nature into union with his divine ,person1 as ,god-man1 for that implies a contradiction in terms2 nor could it be said1 that1 before this1 he performed any act of obedience to the law1 for that supposes the human nature to be assumed1 and therefore is consequent to his incarnation4 #d4 ,for our farther understanding this matter1 we may distinguish between the act of incarnation1 or taking the human nature into union with his divine ,person2 and the state in which he was1 after this4 ,the former was an instance of divine condescension2 the latter1 in the most proper sense1 was a branch of his mediatorial humiliation4 ,and this leads us to consider the various instances in which ,christ is said to have humbled himself1 in some following answers1 namely1 in his birth1 life1 death1 and after his death4 ,i4 ,christ humbled himself in his birth2 and that1 #a4 ,in that he submitted to be in a state of infancy1 in common with all1 who come into the world4 ,this is the most unactive state of life1 in which we are under a natural incapacity of enjoying1 or conversing with ,god1 or being of any other use1 than objectively1 to men1 inasmuch as the new-born infant is destitute1 at least1 of the regular exercise of thought2 and is also exposed to various evils1 that attend its infantile state2 sensible of a great deal of pain and uneasiness1 which renders it the object of compassion2 and knows not what is the secret cause thereof1 nor how to seek redress4 ,this stage of life our ,saviour passed through1 and thereby discovered a great degree of humiliation4 ,we have no reason to think1 with the ,papists#baa1 that1 during his infancy1 he had the perfect exercise of his reasoning powers1 as though he had been in a state of manhood1 as supposing that the contrary would have been a dishonour to him4 ,for1 if it were in no wise unbecoming the divine nature to continue its union with his body1 when separate from his soul1 and therefore in a state of the greatest inactivity1 it could be no dishonour for it to be united to his human nature1 though we suppose it to have been1 during his infancy1 in that state1 in which other infants are1 as having the powers and faculties of the soul not deduced into act1 as they afterwards are2 therefore we can reckon this no other than a groundless and unnecessary conjecture1 and cannot but admire this instance of his humiliation1 while he was an infant4 ,and1 indeed1 since he came to redeem infants1 as well as others1 it was becoming the wisdom and goodness of ,god1 that he should be like them1 in most other respects1 except in their being born guilty of ,adam's sin4 ,if his passing through the other ages of life was designed for our advantage1 as he was therein like unto us1 and as the apostle says1 able to sympathize with us1 in the various miseries that attend them2 so this affords the like argument for that peculiar compassion1 which he has for infants1 under those evils that they are liable to4 ,what we have here asserted1 against those who think it a dishonour to him1 to suppose1 that he was liable to any imperfection1 as to knowledge1 during his infancy1 is not to be reckoned a groundless conjecture1 without sufficient reason to support it2 since it is expressly said1 in scripture1 in ,luke ii4 #eb4 that he increased in wisdom as well as stature2 therefore we suppose1 that ,christ's humiliation began in those natural infirmities1 which he was liable to1 that are inseparable from a state of infancy4 #b4 ,another branch of ,christ's humiliation1 respecting his birth1 was1 that he should be born of a woman of very low degree in the world1 rather than of one1 whose circumstances and character therein were superior to those of all others1 and called for an equal degree of respect from them4 ,the blessed virgin was1 indeed in a spiritual sense1 honoured and respected above all women1 as the salutation given her1 by the angel1 imports1 ,hail thou that art highly favoured1 the ,lord is with thee2 ,blessed art thou among women1 ,luke i4 #bh4 notwithstanding1 it is plain she was far from being honourable in the opinion of the world4 ,it is true1 she was1 of the seed of ,david1 which was a princely line3 ,but the sceptre was now departed from it2 therefore1 when our ,saviour is said to have the throne of his father ,david1 chap4 i4 #cb4 given him by ,god1 it is certain he had it not from his parents1 in a political sense4 ,it is called1 indeed1 the throne of ,david1 as referring to that promise made to ,david1 #b ,sam4 vii4 #ab-af4 that one should descend from him whom ,god would set on his throne1 whose kingdom he would establish for ever4 ,what relates to the establishment of ,david's kingdom1 and the eternity of it1 certainly looks farther than the reign of ,solomon1 or the succession of kings1 who were of that line2 so that ,david's kingdom continuing for ever1 denotes the perpetuity thereof1 in ,christ's being set1 in a spiritual sense1 on his throne1 which seems to be the meaning of the angel's words1 ,he shall sit on the throne of his father ,david4 ,he had not1 indeed1 a right to ,david's crown by natural descent from him1 for that seems contrary to what was foretold of him2 for though it is said1 that a rod shall come of the stem of ,jesse1 and a branch shall grow out of his roots2 ,isa4 xi4 #a4 which plainly refers to our ,saviour1 as being of the seed of ,david2 yet it is as plainly intimated1 that he was not to inherit the crown of ,david1 in a political sense1 by right of natural descent from him1 inasmuch as it is said1 ,he shall grow up before him as a tender plant1 and as a root out of a dry ground1 chap4 liii4 #b4 ,to this we may add2 that his mother's condition in the world appears to have been very low1 in that she was treated with an uncommon degree of neglect1 as it is particularly remarked1 ,luke ii4 #g4 designing to set forth our ,saviour's humiliation in his birth1 that she brought forth her first-born ,son1 and wrapt him in swaddling clothes1 and laid him in a manger1 because there was no room for them in the inn4 ,no room1 because his mother was poor1 and therefore was treated in such a manner2 better accommodations were reserved for others1 who1 at that time1 in which there was great resort to ,bethlehem1 were better able to satisfy the mercenary demands of those1 at whose house they lodged4 ,as for ,joseph his reputed father1 he was not one of the great men of this world1 but lived by his industry1 his occupation being that of a carpenter1 ,mat4 xiii4 #ee4 ,this was sometimes objected against our ,saviour by his enemies1 who did not consider1 that the mean condition of his parents was a part of that state of humiliation1 which he was to pass through1 in discharging the work for which he came into the world1 and plainly discovered1 that he cast the utmost contempt on all the external pomp and grandeur thereof1 and thought no honours worthy of his receiving1 but such as were of a spiritual nature4 #c4 ,there is another circumstance of humiliation1 taken from the places of our ,saviour's birth and residence4 ,he was born in ,bethlehem1 a city1 which though once esteemed honourable when ,david dwelt there3 yet1 at this time1 it was reckoned1 by the ,jews1 not as one of the principal cities of ,judah4 ,the prophet ,micah styles it1 ,little among the thousands of ,judah1 ,micah v4 #b4 ,but as for the place of his abode1 ,nazareth1 that was despised1 even to a proverb2 so that the ,jews reckoned1 that nothing good or great could come from thence4 ,thus ,nathaniel speaks their common sense1 when he says1 ,can there any good thing come out of ,nazareth8 ,john i4 #df4 ,and this was afterwards improved against him1 as an argument that he was no prophet2 when the ,jews say1 not concerning this place alone1 but the whole country1 in which it was1 to wit1 ,galilee1 ,out of it ariseth no prophet1 chap4 vii4 #ea4 ,and this1 is expressly intimated1 as a design of providence1 that it should be a part of his humiliation1 as it is said1 ,he dwelt in a city called ,nazareth1 that it might be fulfilled1 which was spoken by the prophets1 ,he shall be called a ,nazarene1 ,matt4 ii4 #bc4 by which we are not to understand1 that any of the prophets foretold this in express words1 as having particular reference to the place where he lived3 ,but the meaning is1 that as the prophets1 with one consent1 spake of him1 as being in a most low and humble state1 so this was a particular instance hereof2 and1 in that respect1 what was spoken by them1 concerning his state of humiliation1 in various instances1 as fulfilled in this#bab4 ,,ii4 ,christ's state of humiliation appeared throughout his whole life1 and that in several instances4 #a4 ,in his subjecting himself to the law2 and accordingly he was under an obligation to yield obedience to ,god in every thing that was required of him1 during the whole course of his life4 ,this1 indeed1 was the necessary result of his incarnation2 so that he no sooner became man1 but he was under a law1 which no creature is1 or can be1 exempted from4 ,nevertheless1 it was so far founded on his own consent1 as he consented to be incarnate1 which was certainly an instance of infinite condescension2 and his being1 in pursuance thereof1 actually made under the law1 was a branch of his mediatorial humiliation4 #ast1 ,he was made under the law1 that is1 he was obliged to obey the precepts thereof2 and that not only of the moral law1 which1 as to some of its precepts1 the best of creatures are under a natural obligation to yield obedience to2 but1 besides this1 there were several positive laws1 which he submitted to yield obedience to1 in common with these he came to redeem1 which obligation he perfectly fulfilled1 as it is observed in what he says to ,john the ,baptist1 ,thus it becometh us to fulfil all righteousness1 ,mat4 iii4 #ae4 q4 d4 it becometh me1 in common with all mankind1 to yield perfect obedience to the law2 and elsewhere he speaks of himself1 as coming into the world to fulfil the law1 chap4 v4 #ag4 ,and we may observe1 that it was not one single act1 but a course of obedience1 that he performed1 during his whole life1 as it is said1 in this answer1 he perfectly fulfilled the law1 which is agreeable to that sinless perfection1 which is ascribed to him in scripture4 #b;dly1 ,he was made under the law1 that is1 he was subject to the curse thereof1 that was due to us for sin2 which is called1 by divines1 the maledictory part of it2 as it is said1 ,christ hath redeemed us from the curse of the law1 being made a curse for us1 ,gal4 iii4 #ac4 ,as he obeyed what the law enjoined1 so he suffered what it threatened1 as a punishment due to us for sin4 #b4 ,our ,saviour conflicted with the indignities of the world4 ,when he was an infant1 ,herod sought his life2 and1 had not his parents been warned by ,god1 to flee into another country1 he had been slain1 as well as the children that were barbarously murdered in ,bethlehem1 ,mat4 ii4 #ac4 ,but he was most persecuted1 and met with the greatest indignities1 after he appeared publickly in the world2 for before that time1 till he was about thirty years of age1 it might be reckoned a part of his humiliation1 that he was not much known therein1 and was1 at least1 a considerable part of that time dependent on1 and subject to his parents4 ,it is true1 he did not then meet with much opposition from the ,jews1 while they were in expectation that he would appear as an earthly monarch1 and deliver them from the ,roman yoke3 ,but when their expectation hereof was frustrated1 and they saw nothing in him but what was agreeable to his state of humiliation1 they were offended2 and1 from that time1 the greatest injuries and indignities were offered to him1 as will appear1 if we consider1 7#a47 ,that they did not own his glory as the ,son of ,god1 nor see and adore his deity1 that was united to the human nature1 when1 being made flesh1 he dwelt among us2 and therefore it is observed1 that though the world was made by him1 the world knew him not1 ,john i4 #aj4 or1 as the apostle says1 concerning him1 7for so the words may be rendered7 ,whom none of the princes of this world knew1 #a ,cor4 ii4 #h4 they knew1 or owned him not to be the ,lord of glory2 and1 as they knew him not1 so they desired not to know him2 therefore the prophet says1 ,we hid1 as it were our faces from him1 ,isa4 liii4 #c4 7#b47 ,they questioned his mission1 denied him to be the ,christ1 though this truth had been confirmed by so many incontestable miracles3 ,this is that unbelief which the ,jews are so often charged with4 ,thus when they come to him1 and tell him1 ,how long dost thou make us to doubt8 tell us plainly1 whether thou be the ,christ or no8 ,to which he replies1 ,i told you1 and ye believed not1 and appeals to the works which he did in his ,father's name1 ,john x4 #bd-bf4 which one would think were a sufficient evidence hereof3 ,but yet they were obstinate and hardened in unbelief2 and not only so1 but1 7#c47 ,they reproached him1 as though he wrought miracles by the power of the devil1 which was the most malicious and groundless slander that could be invented1 as though ,satan's kingdom had been divided against itself1 or he would empower a person to work miracles1 as a means to promote the interest of ,god1 and thereby to weaken his own1 as our ,saviour justly replies to that charge1 ,mat4 xii4 #bd-bf4 ,and1 indeed1 they knew1 in their own consciences1 that this was a false accusation1 and hereby sinned against the greatest light1 and fullest conviction2 which occasioned him to denounce that terrible and awful threatning against them1 that this sin should never be forgiven them1 neither in this world1 nor in the world to come4 7#d47 ,they reproached him as to his moral character1 for no other reason1 but because he conversed1 in a free and friendly manner1 with his people1 and went about doing them good4 ,if he1 at any time1 accepted of the least common instances of kindness1 or conversed with sinful men1 with a design to promote their spiritual advantage1 they revile him for it3 ,thus he says1 ,the ,son of man came eating and drinking1 and they say1 ,behold a man gluttonous1 and a wine-bibber1 a friend of publicans1 and sinners1 chap4 xi4 #ai4 7#e47 ,it was a matter of common discourse amongst them1 that he was a deceiver of the people1 though the evidence of truth shone like a sun-beam in every thing that he said and did2 ,thus it is said ,there were much murmuring among the people concerning him2 for some said1 ,he is a good man1 others said1 ,nay2 but he deceiveth the people1 ,john vii4 #ab4 7#f47 ,sometimes they were uneasy at his presence1 and desirous to be rid of him1 and his ministry4 ,thus the ,gergesenes1 because they had suffered a little damage in the loss of their swine1 unanimously besought him to depart out of their coasts1 ,matt4 viii4 #cd4 ,thus they knew not their own privilege1 but were weary of him1 who was a public and universal blessing to the world4 7#g47 ,many refused to give him entertainment in their houses1 or to treat him with that civility1 which a common traveller expects2 which occasioned him to complain1 that the foxes have holes1 and the birds of the air have nests2 but the ,son of man hath not where to lay his head1 chap4 viii4 #bj4 7#h47 ,at some times1 even before his last sufferings and crucifixion1 they attempted to take away his life1 and thereby expressed the greatest degree of ingratitude and hatred of him4 ,their attempts1 indeed were to no purpose1 because his hour was not yet come3 ,thus1 when he had asserted his divine glory1 they not only charged him with blasphemy1 but took up stones to stone him1 ,john viii4 #ei4 and even his fellow-citizens1 among whom he had been brought up1 and to whom he had usually read and expounded the scripture1 on the sabbath-days2 these not only thrust him out of the city1 but led him to the brow of an hill1 designing to put him to death1 by casting him down from it1 but he passed through the midst of them1 and for the present1 escaped their bloody design3 ,this was a more aggravated crime1 as it was committed by those who were under peculiar obligations to him1 ,luke iv4 #af4 compared with #bi1 #cj4 ,thus he endured1 not only1 as the apostle says1 the contradiction of sinners against himself1 ,heb4 xii4 #c4 but the most ungrateful and injurious treatment from those1 to whom he had been so great a friend1 which was a great addition to his sufferings1 so that during his whole life1 he might be said to have been1 as the prophet styles him1 ,a man of sorrows1 and acquainted with grief1 ,isa4 liii4 #c4 #c4 ,our ,saviour conflicted with the temptations of ,satan3 ,thus it is said1 ,he was in all points1 tempted1 like as we are1 yet without sin1 ,heb4 iv4 #ae4 or1 ,he suffered being tempted1 chap4 ii4 #ah4 though we are not to understand by his being1 in all points1 tempted1 like as we are1 that he had any temptations arising in his own soul1 as we have1 from the corruption of our nature2 for this would have been inconsistent with his perfect holiness2 and therefore what the apostle says concerning us1 that every man is tempted1 when he is drawn away of his own lust1 and enticed1 ,james i4 #ad4 is1 by no means applicable to him2 but that he was tempted by ,satan1 is very evident from scripture4 ,some think1 that ,satan1 was let loose upon him1 and suffered to express his utmost malice against him1 and to practise all those usual methods whereby he endeavours to ensnare mankind1 in those remarkable seasons of his life1 namely1 in his first entrance on his public ministry1 and immediately before his last sufferings2 the former of these none deny2 the latter some think we have ground to conclude from his own words1 in which he says1 ,the ,prince of this world cometh1 and hath nothing in me1 ,john xiv4 #cj4 where it seems1 that by the prince of this world1 he means the devil1 inasmuch as he is so called elsewhere1 chap4 xii4 #ca4 as well as the god of this world1 #b ,cor4 iv4 #d4 and the prince of the power of the air1 ,eph4 ii4 #b4 ,if this be the sense of our ,saviour's words1 ,the prince of this world cometh1 it is as if he should say1 ,i expect that1 together with my other sufferings1 ,i shall be exposed to the last and most violent efforts that ,satan will make4 ,as he assaulted me when ,i first entered on my public ministry1 so he will do it now ,i am about to close my work on earth3 ,then he endeavoured to ensnare me with his wiles2 now he will endeavour to make me uneasy with his fiery darts4 ,this was1 as it were1 the hour of the powers of darkness3 and we may suppose1 that if they were suffered1 they would attempt to discourage our ,saviour1 by representing to him the formidableness of the death of the cross1 the insupportableness of the wrath of ,god due to sin1 and how much it was his interest to take some method to save himself from those evils that were impending3 ,thus we may suppose1 that our ,saviour apprehends the tempter as coming3 but we may observe he says1 he hath nothing in me1 that is1 no corrupt nature1 that shall make me receptive of any impressions1 arising from his temptations4 ,his fiery darts1 though pointed and directed against me1 shall be as darts shot against a rock1 into which they cannot enter1 but are immediately repelled4 ,but some think1 that by the prince of this world1 our ,saviour does not mean the devil1 any otherwise than as he instigated his persecutors to accuse1 condemn1 and crucify him2 and that this is most agreeable to the words immediately foregoing1 ,hereafter ,i will not talk much with you1 q4 d4 ,i have not much time to converse with you2 for he who will betray me1 and those that are sent to apprehend me1 are ready to come2 ,i must in a very little time1 be accused and tried1 and1 as the consequence hereof1 condemned1 though they will find nothing in me worthy of death2 ,i say1 since it is questioned1 whether this be not as probable a sense of this text1 as that above mentioned1 and therefore that this cannot be reckoned an instance of ,christ's temptation1 which was more immediately from ,satan1 we shall pass it over1 and proceed to consider that conflict1 which1 without doubt1 he underwent with the devil1 in his first entrance on his public ministry4 ,this we read of in ,matt4 iv4 #a-aa4 and ,luke iv4 #a-ac4 ,and1 because there is a small difference between these two evangelists1 in the account they give of this matter1 from whence the enemies of divine revelation take occasion to reproach it1 as though it were inconsistent with itself1 we shall briefly consider and vindicate it from calumny4 ,we may observe1 that ,matthew says1 ,when he had fasted forty days1 the tempter came to him2 whereas ,luke says1 ,he was forty days tempted of the devil2 and ,mark speaks to the same purpose1 ,mark i4 #ac4 ,matthew seems to speak of his temptations as at the end of the forty days2 the other two evangelists intimate1 that he was tempted more or less1 all the forty days4 ,there is no contradiction in these two accounts2 ,luke only adds a circumstance which ,matthew omits1 to wit1 that ,satan assaulted him with various temptations1 all the time he was in the wilderness2 whereas these1 which are recorded by both the evangelists1 were towards the end of the forty days4 ,again1 ,matthew1 speaking concerning the first of these temptations1 introduces the devil1 as saying to our ,saviour1 ,if thou be the ,son of ,god command that these stones be made bread2 whereas ,luke speaks but of one stone2 ,command that this stone be made bread4 ,this seeming contradiction may easily be reconciled1 by considering1 that by these stones in ,matthew1 may be meant one of these stones1 which is a very common hebraism2 as when it is said1 that ,jonah was gone down to the sides of the ship1 ,jonah i4 #e4 that is1 one of the sides2 and elsewhere it is said1 that1 when ,christ was upon the cross1 the thieves1 which were crucified with him1 reviled him1 ,matt4 xxvii4 #dd4 which hebraism ,luke explains1 when he says1 ,one of the malefactors railed on him1 ,luke xxiii4 #ei4 ,so in this temptation1 ,satan pointing at some large stone1 tempted him to turn it into bread2 and ,matthew intends no more1 when he says1 ,command that these stones1 that is1 one of them1 be made bread4 ,again1 we observe another difference in the account given by ,matthew1 from that given by ,luke1 respecting the order of the temptations4 ,matthew speaks of ,satan's tempting him to fall down and worship him1 as the third and last temptation1 which1 as it is more than probable1 it was2 but ,luke1 inverting the order1 lays down this temptation in the second place4 ,however1 there is no contradiction between these two2 for the credit of an historian is not weakened1 provided he relate matters of fact1 though he does not1 in every circumstance1 observe the order in which things were done1 especially when nothing material depends upon it2 so that1 upon the whole1 the difference between the accounts of these two evangelists1 is so inconsiderable1 that it is needless to say any thing farther on that head4 ,we shall therefore proceed to consider ,christ's temptation1 as we find it here recorded4 ,and1 #a4 ,we may observe the time in which he was exposed thereunto1 to wit1 immediately after his baptism1 when he first entered on his public ministry1 having but just before received a glorious testimony1 by a voice from heaven saying1 ,this is my beloved ,son1 in whom ,i am well pleased1 ,matt4 iii4 #ag4 upon which it is said1 ,then was he led into the wilderness1 to be tempted of the devil1 or1 as ,mark farther explains it1 ,immediately the spirit driveth him into the wilderness1 ,mark i4 #ab4 ,from whence we may take occasion to infer1 7#a47 ,that ,god's children have reason to expect1 in conformity to ,christ their ,head1 that1 after extraordinary manifestations of divine love1 they may sometimes meet with great temptations2 so that1 as grace is excited by the one1 it may be exercised1 tried1 and the truth thereof more plainly evinced by the other2 and1 indeed1 in us1 there is a particular reason for it1 which was not applicable to our ,saviour1 namely1 that after great honours conferred upon us1 when ,god is pleased to manifest himself to us1 we may be kept1 as the apostle says1 concerning himself on the like occasion1 from being exalted above measure1 #b ,cor4 xii4 #g4 7#b47 ,we may1 from hence1 observe1 how ,satan shews his malice and envy at ,god's people1 so that when they are raised nearest to heaven1 he will use his utmost endeavours to bring them down to hell2 and hereby he shews his opposition to ,god1 by attempting to rob him of that glory1 which he designs to bring to himself1 by these extraordinary manifestations1 as well as his people1 of the blessed fruits and effects thereof1 whereby he thinks to counteract what ,god is doing for them4 7#c47 ,as our ,saviour was tempted just before his entrance on his public ministry1 we learn1 from hence2 that when ,god designs that his people shall engage in any great1 useful1 and difficult work1 they are like to meet with great temptations1 which ,god suffers that he may put them upon being on their watch1 and fortify them against many other temptations1 which they may expect to meet with1 in the discharge thereof4 ,many instances of this we have in scripture2 particularly in ,moses1 when called to go into the land of ,egypt1 ,exod4 iv4 #a1 #aj1 #ac4 and the prophet ,jeremiah1 when sent to a people1 whose faces he was afraid of1 ,jer4 i4 #f1 #h4 ,satan suggested several unwarrantable excuses1 to discourage them from undertaking the work to which they were called4 #b4 ,the next thing to be observed is1 the place in which ,christ was exposed to these conflicts with the tempter1 namely1 the wilderness4 ,it is not our business to enquire what wilderness it was1 whether one of the smaller wildernesses in the land of ,judea1 or the great wilderness on the other side ,jordan1 since the scripture is silent as to this matter2 though the latter seems more probable1 since there are higher mountains in it than in the other2 and we read1 that that wilderness1 in which ,christ was tempted1 had in it an exceeding high mountain1 from whence the devil shewed him all the kingdoms of the world1 and the glory of them4 ,there was in that wilderness mount ,nebo1 from the top whereof ,moses took a view of the whole land of ,canaan3 ,but1 passing by the consideration of the particular wilderness1 in which ,christ was tempted1 we shall observe1 that the place which providence designed for this conflict was a wilderness1 7#a47 ,that he might fast during the time of his being there1 that being a place destitute of necessary food3 ,and this was ordered by providence1 not only as a particular instance of his humiliation1 but that ,satan might1 from hence1 take occasion to suit one of his temptations to his condition1 as being an hungred4 7#b47 ,another reason was1 that being separate from all his friends and acquaintance1 he might be neither helped nor hindered by them1 that so ,satan might have the greatest advantage he could desire against him1 as solitude is a state most adapted to temptations2 and consequently that his affliction herein1 and the victory he should obtain1 should be more remarkable3 ,as none was with him to offer him any assistance1 so none could take occasion to claim a part in his triumph over the adversary4 ,as to what is said1 in the text1 concerning his being led by the ,spirit1 into the wilderness to be tempted1 we humbly conceive that it is the ,holy ,spirit who is there intended1 as the words seem to import2 for it would not be so proper to say1 he was led by the impure spirit1 the devil1 to be tempted of the devil2 and ,luke says1 that1 being full of the ,holy ,ghost1 he was led by the ,spirit1 that is1 the ,holy ,ghost1 with whom he was filled1 into the wilderness1 ,luke iv4 #a4 ,besides this1 it doth not seem agreeable to the holiness of ,christ1 to suppose1 that he went into the wilderness at the motion and instigation of the devil2 for that would have been an unjustifiable action4 ,we may lawfully go1 in the way of temptation1 when providence leads us there2 but it is not lawful for us to go within the verge of ,satan's temptations1 by his own instigation4 ,and this seems farther probable1 inasmuch as it is said1 that1 after the devil was departed from him1 he returned in1 or by the power of the ,spirit1 into ,galilee1 ver4 #ad4 ,if he returned by the power of the ,holy ,spirit out of the wilderness1 have we not equal ground to conclude that he was led by him into it at first4 ,but if it be said1 that he did not go into the wilderness by the instigation of the devil1 but was carried thither with violence by him3 though this would clear our ,saviour from the guilt of going by the devil's persuasion in the way of temptation2 yet we can hardly allow that ,god would suffer the devil to have so much power over ,christ's body1 as to carry him where he pleased1 by a violent motion4 ,if it be replied to this1 that the devil might as well be said to carry him into the wilderness1 as to take him up into the holy city1 and set him upon a pinnacle of the temple1 by a violent motion2 in which sense some understand that passage in the second temptation1 wherein it is said1 that the devil did so1 in ver4 #e4 what answer may be given to this1 will appear from what may farther be said1 when we speak of this temptation in particular4 #c4 ,we shall now consider the three temptations1 mentioned in this scripture1 which he was exposed to4 ,and that1 7#a47 ,more generally2 and accordingly we may observe1 #ast1 ,that the two first of them were very subtil3 so that some would hardly have discerned wherein the sin lay1 had he complied with them2 but that will be considered under a following head4 ,we need only remark1 at present1 that herein the devil acted like a deceiver1 and appeared to be1 as he is elsewhere called1 ,the old serpent4 ,in the third temptation1 he openly discovered his own vileness1 and blasphemously usurped that glory which is due to ,god alone1 when he tempted our ,saviour to fall down and worship him4 #b;dly1 ,in these temptations1 he insinuates1 that some advantage would accrue to our ,saviour from his compliance therewith4 ,this he generally does when he tempts us1 wherein he makes an overture of some advantage which we shall gain by our compliance4 ,the advantage he proposed1 by the first temptation1 was1 that hereby he might prevent his starving with hunger4 ,by the second1 he proposed1 that he might gain popular applause1 by casting himself down from the temple1 among the people that were walking near it1 that they might admire him for his wonderful action2 and1 in both these temptations1 he urges him to give a proof of his being the ,son of ,god1 by which means his doctrine might be more readily received4 ,in the third temptation1 indeed1 the advantage is altogether carnal1 and such as1 had ,satan considered the holiness of the ,person he was speaking to1 and his contempt of the kingdoms of the world1 and the glory thereof1 he might easily have supposed that our ,saviour would have despised the overture1 as well as abhorred the action4 #c;dly1 ,we may observe1 that in the second temptation1 the devil refers to a promise contained in scripture1 and so puts him upon that which carries in it the appearance of duty1 namely1 his depending upon the divine protection1 in expectation that ,god would give the angels charge over him3 but he quotes the scripture fallaciously1 by leaving out a very material thing contained in it1 ,he shall give his angels charge over thee1 to keep thee in all thy ways1 ,psal4 xci4 #aa4 whereby it is implied1 that none have a right to depend on the divine protection1 but they who are in the way of duty1 which ,christ would not have been1 had he complied with this temptation4 #dthly1 ,another thing we observe is1 that our ,saviour not only refused to comply with the temptation1 in all these three instances1 but he assigned a reason of his refusal1 whereby it appears that he did this with judgment2 and hereby we are instructed not only to refuse to comply with ,satan's temptations1 but we should be able to give a reason of our refusal4 ,and1 as we farther observe1 that our ,saviour answers all these temptations1 by referring to scripture1 which he adhered to1 as a rule to direct his conduct1 and therein expressed the greatest deference to it3 so he teaches us to do the same1 as the ,psalmist says1 ,by the word of thy lips ,i have kept me from the paths of the destroyer1 ,psal4 xvii4 #d4 it is by the sword of the ,spirit1 which is the word of ,god1 that we quench all the fiery darts of the wicked1 ,eph4 vi4 #af1 #ag4 7#b47 ,we shall now proceed to consider the three temptations in particular1 together with our ,saviour's answer to each of them1 and that in the order in which they are related by the evangelist ,matthew1 in chap4 iv4 ,first1 ,the first temptation was1 that he would prove his being the ,son of ,god1 by commanding stones to be made bread4 ,the subtilty of this temptation consists1 #a4 ,in that it seemed not only lawful1 but necessary1 for ,christ1 on some occasions1 to give a proof that he was the ,son of ,god2 and his working miracles was the way by which this was to be done4 ,and it would not seem1 to some1 unlawful for him to work a miracle in turning stones into bread1 since we read1 among other miracles1 of his multiplying the loaves and fishes to feed the multitude2 therefore why may he not produce bread1 in a miraculous manner1 as well now1 as at any other time8 #b4 ,satan puts him upon working this miracle1 from a principle of self-preservation which is a duty founded in the law of nature1 to supply himself with necessary food1 being an hungred2 and1 if it was lawful for him to produce bread to feed others1 was it not lawful to do the same for his own subsistence1 especially since he was in a place in which food was not to be obtained by any other means8 #c4 ,he pretends to have a great concern for our ,saviour's welfare1 that so he might not perish with hunger3 thus he thought to gain an advantage over him1 by a pretence of friendship1 as he often does in those temptations he offers to us1 to promote our own welfare by unlawful means4 ,let us now consider wherein the snare lay1 which our ,saviour was thoroughly apprized of1 and in what respects he would have sinned1 had he complied with this temptation4 ,this will appear1 if we consider1 7#a47 ,that it was not lawful for him to work a miracle to gratify the devil2 and that for this reason in particular1 because it would have been contrary to the general end and design of his working miracles1 which was only for the advantage of his people1 who are the proper subjects of conviction thereby2 for him to work them with any other design1 would have been to prostitute a sacred ordinance1 or to apply it to whom it did not belong4 ,when the woman of ,canaan came to him1 beseeching him to work a miracle1 in casting the devil out of her daughter2 she being not a member of the ,jewish church1 or one of the lost sheep of the house of ,israel1 our ,saviour tells her1 ,it is not meet to take the children's bread1 and cast it unto dogs2 and that he was not sent but unto the lost sheep of the house of ,israel1 ,matt4 xv4 #bd1 #bf4 that is1 he was only to work miracles for the conviction of those who were the proper subjects thereof2 and1 doubtless1 he would not have wrought this miracle at her request1 had she not been a proper subject of conviction1 which she was1 as an elect person1 though not by nature an ,israelite4 ,now1 to apply this to our present purpose1 the devil was not a subject of conviction1 and therefore ,christ was not obliged to prove himself the ,son of ,god to him2 for which reason he would have sinned1 had he complied with this temptation4 7#b47 ,had it been otherwise1 it doth not seem necessary1 at this time1 for him to prove himself to be the ,son of ,god1 since that had1 but a little before1 been sufficiently attested1 by a voice from heaven2 and therefore to work a miracle to confirm it at present1 would argue a disbelief of that testimony4 7#c47 ,for ,christ to work a miracle for his own subsistence1 seems disagreeable to the main design of his working miracles1 which1 as was before hinted1 was his people's conviction that he was the ,messiah2 and therefore it does not sufficiently appear that he ever provided for the necessities of himself1 or his family in such a way4#bac ,but suppose he had at any time1 subsisted himself by working a miracle1 it would have argued a distrust of the providence of ,god to have supplied his hunger1 at present1 that way2 as though ,god1 who had hitherto preserved him without food1 could not have continued so to do1 as long as he was in the wilderness4 ,and it would also have been contrary to one design of his being led there by the ,spirit2 which was1 that he might humble himself by fasting1 as well as conflict with ,satan's temptations4 ,thus concerning the first temptation that was offered by the devil4 ,let us now consider ,christ's answer to it4 ,this is contained in ver4 #d4 ,it is written1 ,man shall not live by bread alone1 but by every word that proceedeth out of the mouth of ,god4 ,the scripture here referred to1 is in ,deut4 viii4 #c4 where we have the very same words2 which1 as they are applied by our ,saviour to repel this temptation1 imply in them two things3 #ast1 ,that man hath a better life to secure1 than that which is maintained by bread1 to wit1 the life of the soul3 thus it is said1 ,a man's life consisteth not in the abundance of the things which he possesseth1 ,luke xii4 #ae4 ,if we take it in this sense1 it is as though he he should say1 ,if ,i comply with this temptation1 ,i should sin against my own soul2 and1 by using unlawful means to support my natural life1 should lose that spiritual life1 which consists in the divine favour2 or rather the meaning is1 #b;dly1 ,that it is by the word of ,god's power that our lives are upheld2 which power1 though it be ordinarily exerted in the use of means1 by applying that proper food1 which ,god gives us2 yet this power can sustain us without it1 when we are called1 in an extraordinary manner by him1 to depend upon it1 and have ground to conclude1 as our ,saviour now had1 that our dependence should not be in vain4 ,hitherto he had depended upon it1 for almost forty days1 since he was first brought into the wilderness2 and therefore he concluded1 that it was his duty to exercise the same dependence1 so long as he was there4 ,secondly1 ,the second temptation was that1 in which ,satan endeavoured to persuade him to cast himself down from a pinnacle of the temple1 expecting that ,god would preserve him safe from danger2 pretending that he would give his angels charge concerning him1 and in their hands they should bear him up1 lest1 at any time1 he should dash his foot against a stone4 ,this was a snare laid by the subtle adversary1 for his life2 and herein we may observe1 #a4 ,that as1 in the former temptation1 he solicited him to distrust the providence of ,god1 and our ,saviour's reply to it1 contains an intimation of his firm resolution to depend upon it1 for his farther preservation1 though without the necessary food of life2 now he tempts him1 since he is resolved to depend upon the power and providence of ,god1 to do it1 in an unlawful way1 which is no other than a presuming on the divine protection1 without a sufficient warrant4 #b4 ,he tempts him to the sin of self-murder1 which would be the consequence of his presumption2 for1 if providence did not preserve him1 which he had not sufficient ground to conclude that it would1 when engaged in an unlawful action1 such as throwing himself down from the temple would have been1 this certainly would have proved his death4 ,and the tempter had something farther than this in view1 namely1 to put a stop to the work of our redemption1 and defeat the great design of ,christ's coming into the world2 for1 if he had died this way1 by his own hands1 he would have contracted guilt1 and brought a dishonour to the divine name1 rather than have given satisfaction to divine justice1 and finished the work he was sent into the world about4 #c4 ,in this1 ,satan tempts him also to a vain-glorious1 and fruitless action1 which was far from answering any valuable end3 his throwing himself down from the top of the temple1 among the people1 who were gathered together in that public place of resort1 might1 it is true1 have amused them1 when seeing a person flying through the air2 but it would not have been an expedient to confirm their faith1 since there was no explicit appeal to this miracle for the confirmation of any contested doctrine2 and therefore it would have contradicted the general design of his working miracles1 and1 in that respect1 been unlawful4 ,had he been1 indeed1 at this time1 at the bottom of the temple1 disputing with the ,jews about his mission1 and offering to confirm it1 by such a miracle as they should chuse2 and1 had they insisted on it1 that he should go up to the top of the temple1 and cast himself down amongst them1 and signified that this miracle should decide the controversy1 for their conviction1 ,i don't apprehend that it would have been unlawful for him to have done it2 nor would it have been an instance of presumption for him1 to expect the divine protection in so doing4 ,but the case was otherwise circumstanced at present2 the devil1 who was assaulting him in the wilderness 7as was before observed7 was no proper subject of conviction2 and none of his people were present1 to desire that this miracle should be wrought1 that they might believe4 ,having thus considered the matter of the second temptation in general1 it may not be amiss for us to enquire into the meaning of those words1 in ver #e4 which are generally considered1 as preparatory to it3 thus it is said1 ,the devil taketh him up into the holy city1 and setteth him on a pinnacle of the temple4 ,the most common opinion of those1 who give their sense of this scripture1 is1 that the devil had power over the body of ,christ1 to carry it from place to place2 which they reckon not to be an improbable supposition1 from the account that some give1 who write on the subject of witchcraft1 of persons being so carried by him in a preternatural way3 but these relations have not much weight in them2 and many persons of judgment question the truth thereof2 but whether they be true or false1 it makes nothing for this purpose1 for which they are brought4 ,we do not question1 but that the devil1 by divine permission1 might carry persons1 by a violent motion1 from place to place2 but whether our ,saviour was carried by him from the wilderness to the top of the temple1 is the question to be debated4 ,they1 who suppose this to have been really done1 either think that ,christ went there together with1 and at the instigation of the devil1 without any thing preternatural in his being conveyed there by him2 or else1 that the devil carried him there from the wilderness through the air2 the latter of which is the most commonly received opinion3 but we cannot see sufficient reason to acquiesce in either of them4 7#a47 ,as to the former of these opinions1 ,i cannot think it lawful for our ,saviour to go from the wilderness to the temple at the instigation of the devil1 for that would be to go in the way of temptation1 without a divine warrant4 ,had the ,spirit of ,god carried him thither1 and encouraged him to throw himself down from thence1 it had been his duty to have done it1 as much as it was to abide in the wilderness1 being led there by the ,holy ,spirit3 ,but as it would have been unlawful for him to come into the wilderness to be tempted by the devil1 so it would be no less unlawful to go from thence to the temple1 at his desire4 ,moreover1 it may be greatly questioned1 whether our ,saviour was fit to take so long a journey1 as from the wilderness to the temple1 after he had fasted forty days1 and1 it may be1 his strength impaired thereby4 ,and1 indeed1 when we read1 ,luke iv4 #ad4 of his return out of the wilderness into his own country1 it was by the power of the ,spirit1 which supplied his want of strength1 for so great a journey2 therefore1 as his coming there was by the ,spirit1 his safe conduct back again was by the same ,spirit4 ,and we cannot suppose that he went out of the wilderness till the ,spirit carried him out into his own country2 therefore it does not appear that he went to the temple by the solicitation of the devil1 to be tempted by him there1 and afterwards returned to the wilderness1 to submit to his last temptation4 7#b47 ,we cannot altogether give into the other opinion1 which1 as was before observed1 is the most common1 namely1 that the devil was permitted to carry our ,saviour through the air1 and set him on a pinnacle of the temple1 7which seems to be the more direct and literal sense of the words of the evangelist1 relating to this matter7 for the following reasons4 #ast1 ,the pinnacle of the temple1 upon which the devil is supposed to have set our ,saviour1 was1 as some writers observed1 the sharp point1 or apex1 or extremity1 of a cone1 on which it was not possible for the smallest bird to perch2 therefore a man could not stand upon it1 and consequently ,christ could not be said to be sit upon it4 ,to this1 it is true1 it is generally replied1 that by his being set on a pinnacle of the temple1 is meant his being set upon one of the battlements1 near one of the spires of the temple1 on which men may conveniently stand4 ,here they suppose the devil placed our ,saviour1 and then tempted him to cast himself down from thence4 ,but suppose this be sufficient to account for those words that speak of ,christ's being set on a pinnacle of a temple1 and so enervates the force of this reason against it1 let it be farther considered1 #b;dly1 ,that it does not seem probable that the devil should have so much power over our ,saviour1 so as to carry him from place to place at his will3 ,but if it be replied to this1 that it contains no absurdity for ,god to suffer it2 nor was it any moral evil in ,christ to be thus carried1 who must be supposed herein to be altogether passive2 let it be farther considered1 #c;dly1 ,that if the devil really carried him through the air1 from the wilderness to the temple1 this could not well be done1 in an invisible way2 for that is contrary to the nature of things2 for even the motion of a bird1 which is a far less creature1 through the air1 if it be in the day time1 is not invisible4 ,now if this preternatural motion of our ,saviour's body through the air was visible1 how comes it to pass that no notice was taken of it by the ,jews1 which would have been as remarkable an occurrence1 as his flying from a pinnacle of the temple to the ground8 ,some of them1 doubtless1 would have been amused at it1 and probably it would have given them occasion to have said something concerning this preternatural event2 and others1 it may be1 would have reproached him for it2 and from his flying by the power of the devil1 would have taken occasion to say1 that his other miracles were wrought by the same power1 which would have given umbrage to the objection1 when they said1 ,he casteth out devils by ,beelzebub1 the prince of the devils4 ,if it be farther objected1 that the devil might carry him to the top of the temple by night1 and so his motion through the air not be observed4 ,this seems very improbable2 for then he must continue there all night1 till the people were gathered together the next day on the plain1 at the foot thereof1 otherwise his casting himself down from thence1 would not have answered the end designed thereby1 there being none of the ,jews present to observe the miracle2 and so the devil might have spared the pains of carrying him to a pinnacle of the temple1 and might have as well tempted him to have cast himself down from a precipice in the wilderness4 ,we own1 notwithstanding1 that it might be replied to this1 that the devil might raise a thick fog in the air in the day-time1 so that the people could not see him conveyed from the wilderness to the temple3 ,but1 though this be possible1 it doth not seem probable1 especially when we consider the other reasons brought against this supposition in general2 therefore we must have recourse to some other sense1 in which this scripture is to be understood4 ,accordingly some suppose that this was only done in a vision1 and that he continued all this time in the wilderness2 which will in some measure1 account for several difficulties1 that would arise from the supposition1 of the devil's having power over him to carry him from place to place2 and this agrees with those other scriptures1 that speak of his being tempted forty days in the wilderness4 ,nevertheless1 this sense does not appear very probable1 as it supposes the devil to have had a greater power over ,christ's imagination1 than can readily be allowed of4 ,and it seems to contain an absurdity in this respect2 that ,christ could not be said to work a miracle1 by throwing himself from a pinnacle of the temple1 if he were all that while standing in the wilderness2 and what proof would that have been of his being the ,son of ,god8 ,object4 ,if it be objected to this1 that many things are said to be done1 in vision1 by the prophets1 which could not well be said to be done otherwise2 as the prophet ,ezekiel1 when he was among the captives in ,babylon1 is said to be took by a lock of his head1 and1 by the ,spirit1 lifted up between the earth and the heaven1 and brought in the visions of ,god to ,jerusalem1 ,ezek4 viii4 #c4 the meaning of which is1 that he had an impression hereof made on his imagination1 not much unlike to a dream1 which inclined him1 at the same time1 to think himself carried to ,jerusalem1 and to behold the idolatry that was practised there4 ,answ4 ,to this it may be replied1 that this was a divine impression upon the soul of the prophet2 and we are not1 from hence1 inclined to think1 that because ,god has sometimes appeared in vision to his people1 that the devil was suffered to do so1 with respect to our ,saviour1 or to have power over his imagination1 to give it that disturbance1 that would result from hence4 ,therefore there is another sense1 a little different from this1 in which we cannot but acquiesce1 though not without great deference to those who are otherwise minded1 namely1 that the devil had neither power over ,christ's body1 nor actually carried him from the wilderness to a pinnacle of the temple1 on the one hand1 nor had he power to give disturbance to his imagination on the other3 ,but that he tempted1 or endeavoured to persuade him to go with him to ,jerusalem1 which is called the holy city1 and then to go up to the top of the temple1 and so cast himself down among the people4 ,object4 ,the principal objection that is brought against this sense of the words1 is taken from its being contrary to the literal1 or grammatical sense thereof1 inasmuch as the devil is said to take him up into the holy city1 and set him on a pinnacle of the temple2 which does not seem to imply barely his discoursing with him of going there1 and casting himself down from thence4 ,answ4 ,the only answer that need be given to this objection1 is1 that1 since what is done in vision1 is represented in scripture as though it had been actually done1 why may we not suppose1 that what is offered in conversation1 may be represented as though it had been actually done1 especially considering1 that what was only discoursed of between two persons1 is sometimes said to be done4 ,as when the chief butler reports the conversation which he and the chief baker had with ,joseph in the prison1 he represents ,joseph as doing what he only spake of1 when he says1 ,me he restored unto mine office1 and him he hanged1 ,gen4 xli4 #ac4 ,therefore there is no absurdity in supposing1 that the devil's carrying our ,saviour to ,jerusalem1 and setting him on a pinnacle of the temple1 denotes nothing else but his tempting him to go there4 ,and1 if we take it in this sense1 the temptation is no less subtle1 or pernicious1 in the design thereof2 and our ,saviour's answer to it1 is equally opposite1 and to the purpose1 as though we suppose the devil had power to carry him there4 ,we shall now consider ,christ's answer to this temptation1 which is contained in these words1 ,thou shalt not tempt the ,lord thy ,god1 in which he refers to the words of ,moses1 ,deut4 vi4 #af4 which though they more immediately relate to the peoples murmuring1 and questioning1 whether ,god was among them or not1 ,exod4 xvii4 #g4 upon which occasion the name of the place was called ,massah2 yet1 inasmuch as there are various ways of tempting ,god1 this general prohibition might well be applied by our ,saviour to his own case1 in answer to ,satan's temptation2 and then it is as though he should say1 ,i will not tempt the ,lord my ,god1 either by desiring a farther proof of my ,sonship1 which has so lately been attested1 by a voice from heaven2 or rather1 ,i will not tempt him1 so as to expect his protection1 when engaged1 according to thy desire1 in an unlawful action4 ,thirdly1 ,the third and last temptation1 which was the most audacious1 vile1 and blasphemous of all1 is contained in ver4 #h1 #i4 in which ,satan makes an overture of the kingdoms of the world1 and the glory thereof1 to him1 provided he would fall down and worship him2 in which we may observe1 #a4 ,something preparatory to it1 when it is said1 ,the devil taketh him up into an exceeding high mountain1 and sheweth him all the kingdoms of the world1 and the glory of them4 ,whether this was actually done1 or he only tempted him to go up into an high mountain1 which was more convenient for this purpose1 ,i will not peremptorily determine4 ,there are not so many difficulties attending the supposition1 that it was actually done1 as there were in the former temptation4 ,if it be concluded1 that it was actually done1 it is very much to be doubted1 whether there was any mountain so high1 as that he might1 from thence have a prospect of the kingdoms of the world2 or if there was an exceeding high mountain in the wilderness where ,christ was tempted1 yet1 if we consider the nature of the vision1 there are two things that would hinder a person's seeing the kingdoms of the world1 though it were from the highest mountain4 7#a47 ,the convexity1 or unevenness of the surface of the earth1 which would hinder the strongest eye from seeing many kingdoms of the world2 besides1 the sight would be hindered by other mountains intervening4 7#b47 ,if there were several kingdoms1 or countries1 which might be beheld from the top of an exceeding high mountain1 yet the organ of sight is too weak to reach many miles4 ,therefore1 when ,moses was commanded1 by ,god1 to go up to the top of mount ,pisgah1 to take a view of the whole land of ,canaan1 it is generally thought there was something miraculous in his strengthening his sight1 to see to the utmost bounds thereof2 accordingly it is said1 that the ,lord shewed him all the land1 ,deut4 xxxiv4 #a4 ,now this can hardly be applicable to the case before us1 relating to the devil's shewing our ,saviour all the kingdoms of the world2 therefore the best and most common sense that is given hereof1 is1 that he made a representation of the kingdoms and glories of the world in the air1 and presented them to our ,saviour's view in a moment2 and a mountain was more convenient for this purpose1 than if he had done it in a valley2 which seems to be the most probable sense of this text4 #b4 ,we shall now consider the temptation itself1 which is mentioned in ver4 #i4 ,all these things will ,i give thee1 if thou wilt fall down and worship me4 ,the evangelist ,luke adds something that is omitted by ,matthew1 as a farther illustration of this temptation namely1 that the power of conferring a right to the kingdoms of the world1 was delivered unto him2 and that to whomsoever he will he gives it1 ,luke iv4 #f4 ,in this temptation1 we may observe1 #ast1 ,the abominable pride and insolence of the devil1 and his appearing herein to be the father of lies1 nothing could be more false1 than for him to assert that the world was given to him to dispose of1 as he pleased2 whatever hand he may have in disposing of it among his subjects1 by divine permission3 yet he has no right to do this2 so that herein we may observe his proud and blasphemous insinuation1 in pretending to have a grant from ,god to dispose of that which he reserves in his own hand1 to give as he pleases4 #b;dly1 ,all that he pretends to give our ,saviour1 is only the kingdoms of the world2 and1 in exchange for them1 he must quit his right to that better world1 which he had1 by inheritance1 a right to1 and a power to dispose of1 which the devil has not4 #c;dly1 ,he pretends to give our ,saviour nothing but what1 as ,god and ,mediator1 he had a right to4 ,this ,satan maliciously questions1 when1 by the overture he makes thereof1 he insinuates1 that he must be beholden to him for it4 #dthly1 ,this he proposes1 as an expedient for him1 to arrive to glory and honour an easier way1 than to attain it by sufferings2 therefore it is as though he should say2 thou expected a kingdom beyond this world1 but there are many troubles that lie in the way to it2 whereas1 by following my advice1 and complying with this temptation1 thou mayest avoid those sufferings1 and enter into the present possession of the kingdoms and glories of this world2 by which1 it is probable1 he makes him an overture of the whole ,roman empire3 ,but this our ,saviour despises1 for he offered it1 who had no right to give it2 and the terms1 on which the overture was made1 were very dishonourable2 and the honour itself was such1 as he did not value1 for his kingdom was not of this world4 ,if he had aimed at earthly grandeur1 he might easily have attained it2 for we read1 that he might once1 not only have been made a king1 but that the people intended to come and make him so by force1 ,john vi4 #ae4 upon which occasion1 he discovered the little value he had for this honour1 by his retiring from them into a mountain himself alone1 rather chusing to continue in the low estate1 which he designed to submit to in this world1 as a man of sorrows1 and acquainted with grief4 ,thus concerning the overture made by ,satan to our ,saviour4 ,now let us consider the condition on which he made it1 namely1 that he should fall down and worship him2 in which we may observe his pride1 in pretending to have a right to divine honour1 and how he attempts to usurp the throne of ,god1 and that to such a degree1 that no one must expect favours from him1 without giving him that honour1 that is due to ,god alone4 ,again1 he boldly and blasphemously tempts ,christ to abandon and withdraw himself from his allegiance to ,god1 and1 at the same time1 to deny his own deity1 as the object of worship1 and thereby to cast away that crown of glory1 which he has by nature1 and to put it on the head of his avowed enemy4 ,thus concerning the third and last temptation2 we may consider1 #c4 ,christ's reply to it1 together with the repulse given to the adversary1 and victory obtained over him1 who hereupon departed from him2 where we may observe1 7#a47 ,that he again makes use of scripture1 referring to what is said therein1 in different words1 though the sense be the same1 ,thou shalt fear the ,lord thy ,god1 and serve him1 and to him shalt thou cleave1 ,deut4 vi4 #ac4 and chap4 x4 #bj4 ,this is a duty not only founded in scripture1 but in the law of nature1 and may be proved from the perfections of ,god1 and our relation to him1 as creatures4 7#b47 ,our ,saviour detests the temptation with the greatest abhorrence1 can no longer bear to converse with the blasphemer1 and therefore says1 ,get thee hence1 ,satan4 ,he commands him to be gone1 and ,satan immediately leaves him1 being1 as it were1 driven away by his almighty power4 ,this is more than we can do2 nevertheless1 in the like case1 we ought1 as the apostle did1 to beseech the ,lord that he might depart from us1 #b ,cor4 xii4 #h4 or1 to use our ,saviour's words on another occasion1 ,the ,lord rebuke thee1 ,o ,satan4 ,thus ,christ's temptations1 though very grievous and afflictive1 were not only surmounted1 but the adversary1 that assaulted him1 was overcome by him1 in his own ,person1#bad ,from what hath been said1 concerning ,christ's temptations1 we infer1 #ast1 ,the desperate and unparalleled boldness of ,satan1 in that though he knew well enough that ,christ was the ,son of ,god1 and therefore able not only to resist1 but to destroy him2 yet he should venture thus to assault him3 whereas1 at other times1 he seems to be afraid of him1 which occasioned him to say1 ,art thou come to destroy us before the time8 ,mark i4 #bd4 and elsewhere1 ,art thou come to torment us before the time8 ,matt4 viii4 #bi4 ,besides1 he knew1 that by this action1 his own guilt and misery would be increased2 but what will not malice1 and a deep-rooted hatred of ,god and godliness1 prompt persons to6 ,the attempt was certainly most unfeasable1 as well as prejudicial to himself4 ,did ,satan suppose that he should gain a victory over him8 ,could he think1 that he1 who was ,god1 as well as man1 was not more than a match for him8 ,it may be1 he might hope1 that though the human nature of ,christ were united to the divine1 yet it might be left to itself2 and then he thought it more possible to gain some advantages against it1 which was a groundless supposition1 and altogether unbecoming the relation that there is between these two natures3 and it was also impossible that he should be overcome1 inasmuch as he was filled with the ,holy ,ghost from his first conception1 and the unction which he had received from the ,holy ,ghost1 would have effectually secured him from falling4 ,whether the devil knew this1 or no1 he did not consider it2 and therefore this attempt against our ,saviour1 was an instance of the most stupendous folly in him1 who is described as the old serpent for his great subtilty4 #b;dly1 ,from ,christ's temptation1 we may infer the greatness of his sufferings4 ,it could not but be grievous to him to be insulted1 attacked1 and the utmost endeavours used to turn him aside from his allegiance to ,god1 by the worst of his enemies4 ,and1 as ,satan's temptations are not the smallest part of the affliction of his people1 they cannot be reckoned the smallest part of his own2 nevertheless1 the issue thereof was glorious to himself1 and shameful to the enemy that attacked him4 #c;dly1 ,this affords encouragement to believers1 under the various temptations they are exposed to4 ,they are not1 indeed1 to think it strange that they are tempted1 inasmuch as they are herein conformed to ,jesus ,christ1 the ,captain of their salvation2 but they may1 from ,christ's temptation1 be instructed that it is not a sin to be tempted1 though it be a sin to comply with ,satan's temptations2 and therefore that they have no ground to conclude1 as many do1 that they are not ,god's children1 because they are tempted4 ,moreover1 they may not only hope to be made partakers of ,christ's victory1 as the fruits and effects thereof redound to the salvation of his people2 but to receive help and succour from him when they are tempted1 as he1 who suffered1 being tempted1 is able to succour them that are tempted1 ,heb4 ii4 #ah4 ,thus concerning ,christ's humiliation1 as tempted4 #d4 ,christ humbled himself1 in being subject to those sinless infirmities1 which were either common to the human nature1 or particularly accompanying that low condition in which he was4 ,some of those afflictions1 which he endured1 took their rise from the sin or misery of others3 thus he is said to have been afflicted in all the afflictions of his people1 ,isa4 lxiii4 #i4 which is an instance of that great sympathy and compassion which he bare towards them4 ,sometimes he was grieved for the degeneracy and apostacy of the ,jewish nation1 the contempt they cast on the gospel1 whereby his ministry1 though discharged with the greatest faithfulness1 was1 through the unbelief of those among whom he exercised it1 without its desired success3 thus he is represented by the prophet1 as complaining1 ,i have laboured in vain2 ,i have spent my strength for nought and in vain1 chap4 xlix4 #d4 and1 when he had almost finished his ministry among them1 and looked upon ,jerusalem as a self-ruined people1 ,he beheld the city and wept over it1 ,luke xix4 #da4 ,and1 besides this1 he was sometimes grieved for the remainders of corruption1 and the breakings forth thereof in those whom he loved1 in a distinguishing manner2 thus he was sometimes afflicted in his own spirit1 by reason of the hardness of the heart of his disciples1 and the various instances of their unbelief4 ,these afflictions1 more especially1 might be called relative1 as the occasion thereof was seated in others3 but there were many afflictions which he endured that were more especially personal2 such as hunger1 thirst1 fatigue1 weariness in travelling to and fro in the discharge of his public ministry2 and that poverty and want of the common necessaries of life1 which he submitted to1 whose divine bounty supplies the wants of all creatures4 ,these1 and many other sufferings1 he endured in life1 which were agreeable to that state of humiliation1 in which he was1 during the whole course thereof4 ,and this leads us1 ,secondly1 ,to consider his humiliation immediately before1 as well as in and after his death4 ,footnote #bjh3 4 ,footnote #bji3 ,when we consider ,christ as ,mediator1 from all eternity1 we include1 in this idea1 his human nature1 as what was to be assumed in time4 ,there is a prolepsis in such a mode of speaking2 as1 when he is said to be the ,lamb slain from the foundation of the world2 in the same sense he might be said to be man from the foundation of the world2 and so we understand it1 when we speak of him as ,god-man ,mediator1 from all eternity4 ,footnote #baj3 ,by ,christ's mediatorial acts1 we mean every thing that he did and suffered1 in the whole course of his obedience1 unto death4 ,this is not to be considered in a proleptic sense1 as what he did as ,mediator1 before his incarnation1 may be said to be1 as he might then1 in some respects1 be said to execute his prophetical or kingly offices1 as ,mediator1 or as one who designed in the fulness of time1 to take our nature into union with his divine ,person4 ,footnote #baa3 ,see ,bellarm4 ,tom4 ,i4 ,lib4 ,,iv4 cap4 #a4 who pretends that it is universally held by them1 when he says1 ,catholicorum1 communis sententia fuit1 ,christi animam ab ipsa sua creatione repletam scientia gratia2 ita ut nihil postea didicerit quod antea nesciret1 nec ullam actionem fecerit aut facere potuerit qu emendatione eguerit4 ,ita docent cum magistro omnes ,theologi etiam omnes ,patres4 ,this he endeavours to maintain by arguments1 which ,i shall not enter into the particular account of4 ,footnote #bab3 ,this seems to be a better sense of the text1 than what is given by some1 who suppose1 that is was an accomplishment of what is foretold1 by the prophets1 concerning his being ,netzar1 the ,branch1 in ,isa4 xi4 #a4 ,jer4 xiii4 #e4 ,zech4 vi4 #ab4 for that refers to his being of the seed of ,david1 and not to the place of his abode1 so that he could not be called the ,branch because he dwelt in ,nazareth4 ,others suppose1 he is so called from ,nazir1 which signifies1 in its application1 one that dwelt in ,nazareth1 and1 in its derivation1 one that is separated1 and that either to ,god1 as the ,nazarites were of old1 or from men1 by some peculiar marks of infamy1 or reproach1 cast upon him1 as ,joseph is said to have been1 in ,gen4 xlix4 #bf4 separate from his brethren4 ,these do1 in effect assert the same thing that we have observed1 viz4 that it is the concurrent sense of all the prophets1 that he should be in a low and humble state1 of which his residing in ,nazareth was a particular instance4 ,footnote #bac3 ,some ancient and modern writers have supposed1 that our ,saviour provided for the necessities of his parents in a miraculous way2 but the argument1 which they bring to prove this1 is not sufficiently conclusive1 namely1 that when he wrought his first public miracle1 in ,cana of ,galilee1 mentioned in ,john ii4 his mother desired him to work a miracle to supply them at the marriage-feast with wine1 ver4 #c4 which1 they suppose1 she would never have thought of1 had he not1 some time before this1 wrought miracles in private to supply her necessities1 or provide food for her family3 but this does not follow1 from her desiring him to do it now1 since she might know1 that1 when he was entered on his public ministry1 he was to work miracles3 and therefore desired him1 on this occasion1 to put forth the first instance of his divine power therein4 ,again1 this is said to be the beginning of miracles which he did in ,cana of ,galilee1 ver4 #aa4 and1 probably1 the first miracle that he wrought in any place2 and1 indeed1 his reply to her1 when she desired that he would work this miracle1 seems to imply1 that he had never wrought miracles to provide for her family1 when he says1 ,woman1 what have ,i to do with thee8 q4 d4 my working miracles is no part of that obedience ,which ,i owe to thee1 nor art thou to expect any private advantage thereby1 for these are to be wrought with another view4 ,footnote #bad3 ,this portion of scripture has been subjected to much examination1 which has resulted in a variety of opinions with respect to the things contained in it4 ,we suppose the major part of ,christians take the whole as a literal representation of the facts2 such seem to choose the safest side4 ,there is another opinion1 which is entertained by many2 that the whole was a vision2 the ,saviour's being in the wilderness2 his fasting for forty days2 the several temptations2 and the relief afforded by the angels4 ,this latter interpretation is an assumption of unwarrantable latitude in the interpretation of the word of ,god4 ,all are realities1 even the presence and temptations of ,satan1 and the resistance given him2 but the temptations may have been proposed to the ,saviour1 when exhausted with hunger1 and when sunk into some species of waking vision1 little distinguishable from a dream4 ,satan has not the power of forcing men into sin2 his temptations are always disguised2 for the knowledge that they are such1 is the strongest motive for resisting them2 if therefore ,satan had discovered himself to ,jesus in a visible form1 it would not only have been contrary to his usual course1 but must have ensured him a defeat4 ,the replies of ,christ were in every instance by scriptures recollected1 which leads us to think that it was all before the eye of his mind only2 also one of ,satan's temptations was from scripture2 these things well accord with its having been in vision4 ,the changes of place seem to have been too sudden1 and also impracticable4 ,he was in the wilderness when the temptations began1 and when they ended2 which agrees with the supposition that his rapid transition to a pinnacle of the temple1 and from thence to a very high mountain1 were only in idea4 ,it is very unaccountable that he should have been transported to the battlements of the temple for a dangerous place1 when the country afforded precipices enough1 and still more so1 that this could have taken place without publick observation2 but such flights of the imagination1 when the body is fainting with hunger1 would not be extraordinary2 nor would it excite any wonder1 if the person in such exigency should find ,satan occupied in giving a turn to his ideas4 ,there is not a mountain on earth from whence all the kingdoms are visible2 here therefore we are obliged to give up the literal sense1 and may discover an index to the interpretation of the other temptations4 ,it is not called a vision2 in like manner neither did ,micaiah nor ,jacob denominate their visions4 ,they represented what appeared to them2 and so we presume ,jesus related these things to his disciples just as they appeared to his mind4 ,satan1 though he can and does in various ways1 by external and internal means1 through the medium of our bodies1 suggest thoughts1 and thus take possession of our hearts in a certain sense2 yet he knows not our thoughts2 it is the attribute of ,god only to search the heart4 ,every thing acted by ,satan in this instance could have taken place without his knowing the mind of ,christ4#bae ,if it had not been in vision1 then ,jesus must have spoken audibly his respective answers2 ,satan would have known them1 and1 we presume1 in some instance replied2 but there is not one reply of ,satan1 which is an additional proof that he suggested the temptations1 and the ,saviour resisted them by mental answers1 with which the enemy was unacquainted4 ,adopting this general view1 the particular parts will be easily understood4 ,footnote #bae3 ,it is highly probable that ,satan did not know that this was the ,christ2 he speaks doubtfully of his being the 8,son of ,god20 this he had heard1 we suppose1 at his baptism1 a short time before4 ,satan is not omnipresent1 nor omniscient1 and probably knew less than the angels of these things which they desired to pry into4 ,christ's divinity was chiefly concealed thirty years1 not always shown in his life1 nor at his death4 ,it was the man only that could be thus humbled and tempted2 ,god neither tempts nor can be tempted by any4 ,quest4 ,,xlix41 ,l4 ,,quest4 ,,xlix4 ,how did ,christ humble himself in his death8 ,,answ4 ,christ humbled himself in his death1 in that having been betrayed by ,judas1 forsaken by his disciples1 scorned and rejected by the world1 condemned by ,pilate1 and tormented by his persecutors1 having also conflicted with the terrors of death1 and the powers of darkness1 felt and borne the weight of ,god's wrath1 he laid down his life an offering for sin1 enduring the painful1 shameful1 and cursed death of the cross4 ,,quest4 ,l4 ,wherein consisted ,christ's humiliation after his death8 ,,answ4 ,christ's humiliation after his death1 consisted in his being buried1 and continuing in the state of the dead1 and under the power of death1 till the third day1 which hath been otherwise expressed in these words1 ,he descended into hell4 ,in considering the subject matter of these answers1 we are led to take a view of our ,saviour1 in the last stage of life1 exposed to those sufferings which went more immediately before1 or attended his death4 ,and1 ,i4 ,let us consider him in his sufferings in the garden1 when his soul was exceeding sorrowful1 even unto death2 and he desired his disciples1 not only as an instance of their sympathy with1 and regard to him in his agony1 that they would tarry at a small distance from him1 while he went a little farther1 and prayed1 as one that tasted more of the bitterness of that cup1 which he was to drink1 than he had done before2 but pressed this upon them1 as what was necessary to their own advantage1 when he says1 ,watch and pray that ye enter not into temptation1 ,matt1 xxvii4 #ch1 #ci4 #da4 ,but they seemed very little concerned1 either for his distress1 or their own impending danger2 for1 when he returned1 he found them asleep1 and upbraids them for it1 ,what1 could ye not watch with me one hour8 ver4 #dj4 and afterwards1 though he had given them this first kind and gentle reproof1 for their unaccountable stupidity1 and repeated his charge1 that they should watch and pray2 yet1 when he came a second time1 he found them asleep again1 ver4 #dc4 ,this was1 doubtless1 an addition to his afflictions1 that they1 who were under the highest obligation to him1 should be so little concerned for him4 ,,ii4 ,after this he was betrayed by ,judas1 a pretended friend1 which added to the affliction4 ,this does not argue any unwillingness in him to suffer1 as is evident from his own words1 some time before1 viz4 ,i have a baptism to be baptized with1 and how am ,i straitened till it be accomplished8 ,luke xii4 #ej4 ,as also from his going up to ,jerusalem with that design1 as knowing that his hour was at hand4 ,how easily might he have declined this journey1 had he been unwilling to suffer8 ,and1 if he thought it his duty to be at ,jerusalem1 at the feast of the passover1 which was not absolutely necessary1 7for all were not obliged to come there at the feast7 he might1 notwithstanding1 had he been unwilling to suffer1 have went there privately3 but1 instead of that1 he made a more public entrance into it than was usual1 riding in triumph1 and accepting of the loud acclamations and hosannas of the multitude1 which1 any one might suppose1 would draw forth the envy of his inveterate enemies1 and sharpen their malice against him1 and thereby hasten the execution of their bloody design4 ,again1 that he did not suffer unwillingly1 appears1 in that1 when the band of officers1 being led by ,judas1 was sent to apprehend him1 ,he asks them1 whom seek ye8 ,they answered him1 ,jesus of ,nazareth2 ,jesus saith unto them1 ,i am he2 upon which we read1 that they went backward1 and fell to the ground1 ,john xviii4 #d-f4 and gave him an opportunity to make his escape1 had he intended to decline these last sufferings3 but he not only delivered himself into their hands1 but prohibited the overture of a rescue1 which ,peter attempted in his favour1 ver4 #aj1 #aa4 ,as to what concerns his being betrayed into the hands of his enemies1 by one of his disciples1 this is often mentioned1 as a very considerable part of his sufferings3 the price which the traitor demanded1 or which was the most they would give for this barbarous and inhuman action1 was thirty pieces of silver4#baf ,this being foretold by the prophet1 is represented as an instance of the highest contempt that could be cast upon him3 he calls it a goodly price that ,i was prized at of them1 ,zech4 xi4 #ac4 it was the price of a servant1 or slave1 when pushed by the ox1 so that he died1 ,exod4 xxi4 #cb4 ,this shews how little he was valued1 by those who were under the highest obligations to him4 ,and providence permitted it to be a part of his sufferings1 that we may learn from hence1 that hypocrites sometimes mix themselves with his faithful servants1 who1 notwithstanding the mask1 or disguise of religion1 which they affect1 their hypocrisy will1 one time or other1 be made manifest4 ,this was not a wound given by an open enemy1 but a pretended friend1 and therefore more grievous2 and this might also give occasion to some to cast a reproach on his followers 7for what will not malice sometimes suggest7 as though they were all like him2 and their pretence to religion were no more than hypocrisy4 ,,iii4 ,another instance of ,christ's humiliation was1 in that he was forsaken by his disciples3 thus we read1 that when he was apprehended1 all the disciples forsook him and fled1 ,matt4 xxvi4 #ef4 from whence we may learn1 #a4 ,how unable the best of ,god's people are to exercise that holy courage and fortitude that is necessary in trying dispensations of providence1 especially when destitute of extraordinary assistance from the ,spirit of ,god4 #b4 ,this was ordered by providence1 to add weight to ,christ's sufferings1 in which none stood with him to comfort or strengthen him2 as the apostle ,paul says1 ,at my first answer no man stood with me1 but all men forsook me1 #b ,tim4 iv4 #af4 which could not be otherwise than a very afflictive circumstance2 nevertheless1 #c4 ,there was a farther design of providence in permitting this cowardise1 namely1 that they might not suffer with him2 and therefore it is observed1 by one of the evangelists1 that when our ,saviour was apprehended by the officers1 he desired leave of them1 that his disciples might go their way1 ,john xviii4 #h4 ,if they had been apprehended1 it may be1 they might have been accused1 condemned1 and crucified with him2 which might give occasion to some to suppose1 that they bore a part in the purchase of our redemption2 which belonged to him alone2 and therefore it is said1 concerning him1 ,i have trodden the wine press alone1 and of the people there was none with me1 ,isa4 lxiii4 #c4 ,to this we may add1 ,,iv4 ,that it was another part of ,christ's sufferings1 that he was disowned and denied by ,peter2 since this would give occasion to some to think that he was not worthy to be acknowledged by his friends1 while he was insulted and persecuted by his enemies4 ,in the account the evangelist gives of this matter1 ,matt4 xxvi4 #fi-gb4 we may observe1 #a4 ,that ,peter was not1 at this time1 in the way of his duty1 though1 probably1 it was love to our ,saviour1 and a desire to see the issue of his trial1 that might occasion his going into the ,high ,priest's ,palace2 yet this he had no call to do at present1 it was a running into the midst of danger1 especially considering our ,saviour1 as in the scripture but now referred to1 had got leave for his disciples to withdraw4 ,this1 ,peter ought to have done3 for1 as we are not to decline sufferings when called to bear them1 so we are not1 without a sufficient warrant1 to rush into them1 to go1 as he did1 in the way of temptation4 #b4 ,it was not only shame that induced him to deny our ,saviour1 but fear2 for1 it is probable1 he might be informed that the ,high ,priest asked him concerning his disciples1 as well as his doctrine1 therefore he might think1 that by owning him and his doctrine1 he might be exposed to suffer with him2 which1 notwithstanding his self-confident resolution a little before1 when he said1 ,though ,i should die with thee1 yet ,i will not deny thee1 ver4 #ce4 he was now afraid to do4 #c4 ,he was not only accosted by the damsel1 who told him1 that he was with ,jesus of ,galilee2 but he was attacked by one of the servants of the ,high ,priest1 being his kinsman1 whose ear ,peter cut off1 who said1 ,did ,i not see thee in the garden with him8 ,john xviii4 #bf4 ,this still increased his fear2 for he not only appeared as a witness against him1 and charged him with having been with him in the garden1 but also intimates1 that he attempted to rescue him1 and that by force of arms1 which1 as he apprehended might render him obnoxious to the lash of the law as endeavouring to make a riot1 for which he concluded that he was liable to suffer punishment2 and the person1 whose ear he cut off1 being the ,high ,priest's kinsman1 this would lay him still more open to his resentment4 ,thus ,peter1 through the weakness of his faith1 and the prevalency of his fear1 denied our ,saviour2 and this was thrice repeated with curses and execrations annexed to it1 which still increased his guilt1 tended to expose religion1 as well as cast a reproach on our ,saviour1 who was then bearing his testimony to the truth4 ,v4 ,another instance of ,christ's humiliation was1 that he was scorned and rejected by the world2 scorned1 as though he had been inferior to them4 ,thus he is represented by the ,psalmist1 as saying1 ,i am a worm and no man2 a reproach of men1 and despised of the people4 ,all they that see me1 laugh me to scorn2 they shoot out the lip1 they shake the head1 ,psal4 xxii4 #f1 #g4 ,this was1 doubtless1 a malicious design1 to fill the minds of men with prejudice against it1 and make them ashamed to own it4 ,our ,saviour puts these both together1 when he speaks of persons being ashamed of him1 and of his words1 ,mark viii4 #ch4 ,they had often rejected him1 by their unbelief2 and this crime was the greater1 because they were under the greatest obligations to the contrary4 ,how often did he invite them1 in the most affectionate manner1 to come to him1 and annex hereunto a promise of eternal life8 ,we find1 notwithstanding1 that he had reason to complain1 as he does1 ,ye will not come to me1 that ye might have life1 ,john v4 #dj4 ,here we might observe the temper of the ,jews1 before he appeared publickly among them1 to have been different from what it was afterwards4 ,when ,john the ,baptist1 his fore-runner told them1 that he would shortly be made manifest to ,israel1 multitudes flocked to his ministry1 counted him as a great prophet1 and rejoiced in his light for a season1 and1 at the same time1 were baptized1 and professed their willingness to yield obedience to ,christ4 ,but all this was upon a groundless supposition1 that he would appear as an earthly monarch1 erect a temporal kingdom1 bring all other powers into subjection to it1 and so deliver them from the ,roman yoke1 and advance them to great honours in the world3 but1 when they saw it otherwise1 and that he appeared in a low humbled state1 and professed1 that his kingdom was not of this world1 and therefore his subjects must seek for a glory that lies beyond it1 which cannot be beheld1 but by faith1 and1 in the expectation hereof1 take up their cross1 and follow him1 immediately they were offended in him3 thus the prophet foretels1 that he should be for a stone of stumbling1 and a rock of offence to both the houses of ,israel1 ,isa4 viii4 #ad4 and the ,psalmist styles him1 ,the stone which the builders refused1 ,psal4 cxviii4 #bb4 both which predictions are applied to ,christ by the apostle ,peter1 #a ,pet4 ii4 #g1 #h4 ,this was also foretold by ,simeon1 concerning our ,saviour1 when he was in his infancy1 ,behold this child is set for the fall and rising again of many in ,israel1 and for a sign1 which shall be spoken against1 ,luke ii4 #dc4 ,and this offence taken at him1 is intimated to have been almost universal1 as appeared from the small number that adhered to him1 when he was here on earth1 which gave him occasion to say1 ,blessed is he whosoever shall not be offended in me1 ,matt4 xi4 #f4 ,this treatment he met with throughout the whole course of his ministry1 when they loaded him with the most injurious reproaches3 but1 immediately before his death1 they filled up the measure of their iniquity1 by reproaching him to the utmost2 then it is observed that they blasphemed1 and cast contempt upon him1 with respect to all those offices which he executes as ,mediator4 ,as to his prophetical office1 with what abominable profaneness do they speak of the sacred gift of prophecy1 which their fathers always counted a peculiar glory1 which was conferred upon some of them1 whereby they were honoured above all other nations in the world6 ,and what contempt do they cast on him1 who had sufficiently proved himself to be greater than all other prophets2 when as it is said1 ,they smote him with the palms of their hands1 saying1 ,prophesy unto us1 thou ,christ1 who is he that smote thee8 chap4 xxvi4 #fg1 #fh4 ,they also expressed their blasphemy in contemning his priestly office1 when they say1 ,he saved others1 himself he cannot save1 chap4 xxvii4 #db4 and also his kingly1 when1 in derision1 they put on him a scarlet robe1 platted a crown of thorns1 and put it on his head1 and a reed in his right hand1 and bowed the knee before him1 and mocked him1 saying1 ,hail king of the ,jews1 ver4 #bh1 #bi4 ,they also expressed the greatest contempt of him1 by preferring a vile and notorious criminal1 who was a robber1 and a murderer1 before him2 and accordingly1 as the prophet says1 ,he was numbered with the transgressors1 as though he had been the greatest of them1 whereas he had done no violence2 neither was any deceit in his mouth1 ,isa4 liii4 #i1 #ab4 ,thus the apostle tells them1 ,ye denied the ,holy ,one1 and the ,just1 and desired a murderer to be granted unto you1 ,acts iii4 #ad4 when ,pilate made an overture to release him1 they cried1 with one consent1 ,not this man1 but ,barabbas1 ,john xviii4 #ci1 #dj4 ,from hence we may learn1 #a4 ,that the best of men are not to expect to pass through the world without reproach1 or contempt1 how exact1 innocent or blameless1 soever their conversation be4 #b4 ,we are not to judge of persons1 or things1 especially in matters of religion1 merely by the opinion of the world concerning them2 since it is no uncommon thing for religion itself to be had in contempt1 as well as those who adhere to it4 #c4 ,we ought not to have respect to the praise or esteem of men1 as a motive to induce us to choose and adhere to the way of ,god and godliness3 thus our ,saviour says1 ,i receive not honour from men1 ,john v4 #da4 that is1 ,i value it not1 so as to regulate my conversation thereby2 and then he adds1 ,how can ye believe which receive honour one of another1 and seek not the honour that cometh from ,god only1 ver4 #dd4 #d4 ,let us not think the worse of ,christ1 or his gospel1 because they are reproached1 but rather1 as the apostle adviseth1 ,go forth to him without the camp1 bearing his reproach1 ,heb4 xiii4 #ac4 and not only be content to bear it1 but count it our honour2 as he says elsewhere1 concerning himself1 ,god forbid that ,i should glory1 save in the cross of our ,lord ,jesus ,christ1 ,gal4 iv4 #ad4 #e4 ,let us take heed1 that while we seem to honour ,christ by our profession1 and testify our abhorrence of the contempt that was cast on him1 by his enemies1 we do not reproach him by our practice2 and that either by sinning presumptuously1 which is called1 ,a reproaching of the ,lord1 ,num4 xv4 #cj4 or not by reproving and bearing our testimony against those who blaspheme and revile him2 by which means1 we shall partake with them in their crime4 ,,vi4 ,our ,saviour was condemned by ,pilate4 ,the former indignities offered him1 were without any pretence1 or form of law2 but now he is set before a court of judicature1 and there tried1 and sentence passed immediately before his crucifixion4 ,in this they had no regard to the exercise of justice1 nor desire to proceed in a legal way with any good and honourable design1 but to prevent the inconvenience that would have arisen from their putting him to death in a riotous and tumultuous manner1 without the form of a trial4 ,this they had in some particular instances1 at other times1 designed1 or attempted to do1 but they thought it not a safe way of proceeding2 since they might afterwards have been called to an account for it1 by the civil magistrate1 as the town-clerk says1 upon occasion of the tumult at ,ephesus1 ,we are in danger to be called in question for this day's uproar1 ,acts xix4 #dj4 ,therefore our ,saviour1 being apprehended1 is brought before ,pilate1 the ,roman governor2 and there were the chief priests and elders met together1 as his accusers and prosecutors2 and the whole process was the most notorious instance of injustice1 that ever was practised in any court of judicature in the world4 ,whatever pretence of law there might be1 the assembly was certainly tumultuous4 ,it is not usual for persons who are tried for capital matters to be insulted1 not only by the rude multitude of spectators that are present1 but by the judge himself1 as our ,saviour was1 being spit upon1 buffeted1 and smote with the palms of their hands2 and ,pilate also1 with a sarcastic sneer1 unbecoming the character of a judge1 says1 ,behold the ,man2 ,behold your ,king1 ,john xix4 #e1 #ad4 ,here we may observe1 #a4 ,concerning his persecutors1 that they sought false witnesses against him1 that is1 they endeavoured to persuade1 or bribe any that they could find1 among the most vile and profligate wretches1 to come in against him2 nevertheless1 they could not bring this matter to bear for some time3 thus1 it is said1 ,they sought false witness against ,jesus to put him to death1 but found none2 yea1 though many false witnesses came1 yet found they none1 ,matt4 xxvi4 #ei1 #fj4 ,the evidence that many gave was not regarded1 and therefore they were set aside2 at last they found two1 whom they depended on1 as legal evidences3 but it is observed1 that their witness did not agree together1 ,mark xiv4 #ei4 and1 if they had agreed in their testimony1 the matter alleged against him was no crime1 namely1 ,we heard him say1 ,i will destroy this temple that is made with hands2 and1 within three days1 ,i will build another made without hands1 ver4 #eh4 which refers to what he had said when he drove the buyers and sellers out of the temple1 and foretelling his resurrection from the dead1 he uses this metaphorical way of speaking2 that when they had destroyed this temple1 meaning his body1 he would raise it up in three days4 ,we will suppose1 that the ,jews1 then present1 did not understand what he meant by this expression1 or that he did not explain it1 as the evangelist does3 but let them take it in what sense they would1 it carries in it no crime for him to say so2 and therefore it is observed1 that when this was witnessed against him1 though the ,high ,priest urged him to make a reply1 he held his peace1 and answered nothing1 because there was nothing alleged worth an answer2 the thing he was charged with1 carried in it its own confutation1 and inferred not the least degree of guilt in him4 ,this his enemies themselves seemed to be sensible of2 and therefore they ask him this trying question1 ,art thou the ,christ1 the ,son of the ,blessed8 expecting that his reply to this would have afforded matter for them to proceed upon his conviction4 ,to this our ,saviour gives a direct answer1 saying1 ,i am2 and ye shall see the ,son of man sitting on the right hand of power1 and coming in the clouds of heaven1 ver4 #fb4 ,here he was called to give a reply2 the question was worthy of an answer2 and therefore he does not1 on this occasion1 hold his peace1 but witnessed a good confession1 though he knew it would cost him his life4 #b4 ,some things may be observed concerning ,pilate's conduct in his trial2 as1 7#a47 ,he acted contrary to that good advice that was given him by his wife2 which1 because the ,evangelist thinks it worthy to be taken notice of1 as occasioned by a dream1 in which she told him1 ,she had suffered many things because of him1 ,matt1 xxvii4 #ai4 gives ground to conclude that it was a divine dream1 which rendered the advice more solemn1 and1 as such1 deserved his regard4 7#b47 ,he acted against the dictates of his own conscience2 for he knew that the chief priests had delivered him for envy1 ,matt4 xv4 #bj4 and therefore he ought to have stopped all farther proceedings1 as in cases of malicious prosecutions2 and it farther appears that he acted against his conscience1 in that he took water and washed his hands before the multitude1 saying1 ,i am innocent of the blood of this just ,person1 ,matt4 xxvii4 #bd4 7#c47 ,he appears to have been a very mean-spirited man1 and therefore was apprehensive that the ,jews had he released our ,saviour1 would have accused him to ,csar1 for sparing one whom they would have pretended to have been an usurper1 and a rebel1 inasmuch as he is styled ,king of the ,jews4 ,accordingly he feared that he should have been turned out of his place1 or otherwise punished1 provided the matter were not fully heard1 or the misrepresentations that might be made thereof1 were believed by him4 ,this seems the main reason of his delivering our ,saviour up to them1 to be crucified3 thus it is observed1 that ,pilate first sought out to release him2 but1 upon the ,jews saying1 ,if thou let this man go1 thou art not ,csar's friend1 he brought ,jesus forth1 and sat down in the judgment seat1 and1 in haste1 delivered him unto them to be crucified1 ,john xix4 #ab1 #ac1 #af4 7#d47 ,when he thought it his interest to comply with the ,jews in this matter1 he did not pass sentence on him himself1 it may be1 thinking that not so adviseable1 as being contrary to the profession he had a little before this1 made of his innocency3 but he asked his prosecutors1 what he should do with him8 which was a flagrant instance of barbarity and injustice1 in one who had the character of a judge or magistrate4#bag ,,vii4 ,our ,saviour was tormented by his persecutors1 scourged1 buffeted1 smitten with the palms of their hands1 crowned with thorns1 which1 as most divines suppose1 pierced his head1 and drew blood from thence1 which was a part of the torments he endured4 ,and to this we may add1 that they compelled him to bear his cross1 till his strength was so exhausted1 that he could carry it no longer2 and then they obliged one ,simon1 a ,cyrenian1 to bear it2 or1 as ,luke says to bear it after him1 ,john xix4 #ag4 compared with ,luke xxiii4 #bf4 that is1 as some suppose1 to help him to carry it1 going behind1 and bearing a part of the weight thereof4 ,these things he endured1 immediately before his crucifixion1 from wicked men1 divested of all humanity1 as well as religion3 but still there is something more afflictive than this1 which he endured2 accordingly it is farther observed1 ,,viii4 ,that he conflicted with the terrors of death1 felt1 and bore the weight of ,god's wrath2 these were the sufferings which he endured1 more especially in his soul4 ,from whence we may observe1 that the death he was going to endure1 was exceeding formidable to him1 and accompanied with great terrors2 therefore there must certainly be some bitter ingredient in it1 more than in the death of others4 ,if we enquire what it was therein that seemed so terrible to him1 when many of the martyrs1 who have been1 as the apostle says1 pressed out of measure above strength1 #b ,cor4 i4 #h4 that is1 suffered as much as frail nature could well bear1 have endured it without any dread of the wrath of ,god1 the sting and bitterness thereof being taken away2 why then should our ,saviour1 who never contracted the least degree of guilt1 have any conflict of this nature in his own spirit8 ,to this it may be replied1 that there were some things in his death that rendered it more formidable1 than it ever was to any of his saints and martyrs4 ,for1 #a4 ,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 sin1 which none are better able to do1 than they who are the subjects thereof2 and therefore it is observed1 in this answer1 that he conflicted with the terrors of death1 and the powers of darkness4 ,the devil is sometimes said to have the power of death1 ,heb4 ii4 #ad4 that is1 if the ,spirit of ,god do not come in with his comforting presence1 but ,satan be suffered to do what he can to fill the soul with horror1 he hath certainly power to make death1 beyond measure1 terrible4 ,his design herein1 with respect to our ,saviour1 was either to drive him to despair1 induce him to repent of his undertaking what he came into the world about1 or1 at least1 to take some indirect methods to decline sufferings4 ,that ,satan had some hand in this matter1 we may infer from what our ,saviour says1 when1 considering himself as fallen into the hands of his enraged enemies1 he tells them1 not only that this was their hour1 that is1 the time in which they were suffered to express their rage and malice against him1 but that it was the hour of the power of darkness1 ,luke xxii4 #ec4 #b4 ,his death was in itself more terrible than the death of his people1 when the sting and bitterness thereof is taken away from them2 therefore it is farther observed1 in this answer1 that he felt and bore the weight of ,god's wrath1 which was the punishment of the sins of his people1 for whom he suffered4 ,it was upon this account that he is said to begin to be sore amazed1 and to be very heavy1 to cry out1 ,my soul is exceeding sorrowful1 even unto death2 and to pray1 that1 if it were possible1 this part of his sufferings might pass from him1 ,mark xiv4 #cc-cf4 ,we cannot suppose that he was afraid of death2 but the wrath of ,god was what he principally feared4 ,and1 since this wrath is1 in itself1 so terrible1 he might well be supposed to be amazed1 and exceeding sorrowful1 at the view thereof1 not for his own sin1 but ours1 and yet herein not to be guilty of any sin himself4 ,that this may farther appear1 let it be considered1 that as he bore our sins1 #a ,pet4 ii4 #ad4 and it pleased the ,lord to bruise him for them1 ,isa4 liii4 #f4 so he bore every thing that was a punishment thereof1 excepting some circumstances that are peculiar to us1 and were inconsistent with his perfect holiness1 and the efficacy of his sufferings1 to take away the guilt of our sin2 and therefore we must suppose that he bore1 that is1 he had an afflictive sense of the wrath of ,god due to it4 ,nothing less than this could occasion him to sweat drops of blood1 in his agony1 in the garden4 ,had there been no circumstance in his death1 but barely his leaving this miserable world1 wherein he had such ill treatment1 it would have rendered his stay therein less desirable3 but1 when he considered those bitter ingredients that were therein1 and how he should1 when on the cross be forsaken of ,god1 as to his comforting1 though not his supporting presence1 this made his death more formidable1 than the death of any of his people can be said to be4 ,and this leads us to consider the last part of his sufferings2 and accordingly it is farther said1 ,,ix4 ,that he endured the shameful1 painful1 and cursed death of the cross4 ,the pains that he endured before1 in being buffeted1 scourged1 and crowned with thorns1 were very great2 but what he suffered1 when nailed to the cross1 and hanging on it till he died1 was too great for words to express4 ,his body was1 as it were1 torn asunder by its own weight1 and the small and very sensible nerves and fibres thereof broken1 by their violent extension4 ,the apostle therefore speaks of it1 as the most cruel death1 as appears by the emphasis he puts on the words1 ,he humbled himself unto death1 even the death of the cross1 ,phil4 ii4 #h4 ,this death was a punishment peculiar to the ,romans1 while the empire was ,heathen2 but when ,christianity obtained in the world1 it was forbidden by supreme authority1 not only because of the barbarity of it1 but out of respect and honour to our ,saviour1 who suffered it4#bah ,and therefore we have only some monuments of antiquity that discover what kind of death it was2 but there is enough said of it to give us ground to conclude1 that it was the most cruel1 painful1 and formidable death2 wherein the body was fastened to1 and extended on a tree1 or stake1 driven into the ground for that purpose2 the arms extended on a transverse beam2 the hands and feet fastened1 either by ropes or nails4 ,the former of these1 as some suppose1 was often used in fastening persons to the cross2 and1 if so1 then the nailing our ,saviour to it was an instance of unusual cruelty2 but whether this observation be just1 or no1 is uncertain4 ,it appears that our ,saviour was nailed to the cross1 by the mark and print of the nails remaining after his resurrection1 which he shewed to ,thomas for his conviction1 ,john xx4 #bg4 and this greatly tended to increase the pain of his crucifixion1 in which the weight of the whole body depended on the hands and feet1 which being nervous1 are more sensible of pain1 than many other parts thereof2 and1 they being wounded with the nails1 the pain must be much more exquisite1 and this not only for a little while1 but for several hours2 all which time he felt the pains of death1 and did1 as it were1 die many deaths in one4 ,this kind of death was so cruel1 and so excessively tormenting1 that some of the ,roman emperors1 who were of a more merciful disposition1 when persons1 for the highest crimes1 had deserved it1 notwithstanding ordered1 that they should first be slain1 and then hanged on a cross1 to be exposed to shame1 or as a terror to others1 without suffering those inexpressible tortures1 which would attend their dying on it4 ,but our ,saviour submitted to all these2 and so willing was he to bear them1 that when they offered him a mixture of wine and myrrh1 as a narcotic1 or stupifying potion1 that he might be less sensible of his pain1 which was the only kindness they pretended to shew him1 and which is1 by many1 supposed to be customary in such cases1 he received it not2 which is as though he had said1 ,i contemn all your offered assistances to ease my pain1 as much as ,i do your insults and reproaches2 all my ease and comfort shall be derived from heaven1 and not from you4 ,thus concerning the death of the cross1 as exceeding painful4 ,there is another circumstance observed in this death1 namely1 that it was shameful4 ,many think it was styled so1 because persons1 who suffered it1 were stripped of all their garments3 but ,i am inclined to think1 that this opinion1 though almost universally received1 is no better than a vulgar error2 for the ,romans1 who were a civilized nation1 would not admit any thing to be done1 which is so contrary to the law of nature1 as this thing would have been1 had it been done4 ,besides1 there are other circumstances mentioned by the evangelist1 ,mark xv4 #dj1 #da4 which farther argue the improbability thereof4 ,object4 ,to this it is objected1 that the soldiers parted our ,saviour's garments1 and divided them among themselves1 after they had cast lots for his upper garment1 or seamless coat1 ,john xix4 #bc4 which they suppose to have been done before his crucifixion4 ,answ4 ,but to this it may be replied1 that it seems more than probable1 that only his upper garment1 or seamless coat1 was taken from him before he was nailed to the cross1 and other garments were not taken till he was dead1 and1 when he was taken down from it1 they were exchanged for those linen garments in which he was buried4 ,this seems evident from the words of the evangelist1 who intimates1 that his garments were taken off when they had crucified him4 ,therefore the principal reason why the death of ,christ is called shameful1 as the apostle styles it1 when he says1 ,he despised the shame1 ,heb4 xii4 #b4 is because it was a punishment inflicted on none but those who were charged with the vilest crimes1 or who were slaves2 and therefore it is called a servile punishment4#bai ,when any one was made free of ,rome1 he was exempted from it2 and therefore it was reckoned the highest crime to punish such an one with it1 because of the reproach thereof4 ,it is farther observed1 that the death of the cross was a cursed death2 upon which account the apostle speaks of ,christ1 as being made a curse for us1 as it is written1 ,cursed is every one that hangeth on a tree1 ,gal4 iii4 #ac4 ,for the understanding of which1 let it be considered1 that to be accursed1 sometimes signifies to be abandoned of ,god and man2 but far be it from us to assert this concerning the blessed ,jesus1 who had done no violence1 neither was any deceit found in his mouth4 ,therefore the meaning of that scripture1 as applied to him1 is only this1 that the death of the cross had a curse annexed to it1 and it denotes that the person1 who thus suffered1 died the death of those who were made a public example1 as though they had been abandoned of ,god4 ,now though ,christ's death had this appearance1 yet he was1 at the same time1 ,god's beloved ,son1 in whom he was well pleased1 how much soever he bore the external marks of ,god's wrath1 or abhorrence of our sins1 for which he suffered4 ,the scripture which the apostle refers to1 is in ,deut4 xxi4 #bb1 #bc4 from whence we may take occasion to observe1 that1 after the ,jews had put persons to death for notorious crimes1 they sometimes hanged them on a tree1 and such were deemed accursed4 ,the common punishments1 which were ordained1 in scripture1 to be inflicted on malefactors1 were burning1 slaying with the sword1 or stoning2 and when persons were hanged up before the ,lord1 that they might be a public spectacle to others1 it was done after they were slain3 thus it is said1 that ,joshua smote the five kings1 and slew them1 and then hanged them on five trees until the evening1 ,josh4 x4 #bf4 so ,david slew the two men that murdered ,ishbosheth1 and then hanged them over the pool in ,heshbon1 #b ,sam4 iv4 #ab4 and1 inasmuch as these are said to be hanged before the ,lord1 it was a significant sign of ,god's righteous judgment inflicted on them for their crimes1 upon which account they were said to be cursed3 but our ,saviour was not liable to the curse of ,god1 as one who had committed any crime that deserved it2 but it had respect to the kind of death which he endured for our sins1 who were thereby exposed to the curse1 or condemning sentence of the law4 ,thus concerning ,christ's humiliation in his death4 ,we are now to consider his humiliation after his death4 ,though the greatest part of his humiliation was finished when he yielded up the ghost1 yet his state of humiliation was not fully ended till he rose from the dead2 therefore it is observed in the latter of these answers we are now explaining1 that he was buried1 and continued under the power of death till the third day2 which hath been otherwise expressed in these words1 ,he descended into hell1 as it is contained in that ,creed1 which is commonly attributed to the apostles4 ,here we may observe1 #a4 ,that ,christ was buried4 ,before this1 while he hanged on the cross1 he had1 as it was before observed1 the visible mark of the curse of ,god upon him1 without any desert of his own2 and this he was delivered from1 when he was taken down from thence4 ,it was a custom1 among the ,romans1 to suffer the bodies of those that were crucified to hang on the cross till they were devoured by wild beasts1 or fowls of the air1 or turned to corruption1 unless they were given to their relations to be buried1 as an act of favour3 but1 in this instance1 we may observe1 that ,christ's implacable enemies desired that his body might be taken down soon after he was dead2 not out of respect to him1 but for fear the land should be defiled1 as ,god had ordained in the law1 that if a person were hanged on a tree1 his body should not remain all night upon it1 but must be buried1 lest the land should be defiled1 ,deut4 xxi4 #bb1 #bc4 and they were the more importunate that he should be taken down1 because of the sanctity of the approaching day1 ,john xix4 #ca4 ,they petitioned ,pilate for it with one view1 and ,joseph of ,arimathea1 ver4 #ch4 with another2 he begged the body that he might bury it4 ,here we may observe1 that1 after the ,jews had done their worst against him1 and he was taken from the cross1 there was a becoming honour and respect shewed to his sacred ,body2 and herein that scripture was fulfilled1 ,he made his grave with the wicked1 and with the rich in his death1 ,isa4 liii4 #i4 which words1 indeed1 seem to have some difficulty in them1 as they are thus translated2 for1 though he was crucified with the wicked1 it can hardly be said that he made his grave with them2 and therefore ,i would chuse to render them1 as some expositors do1#bbj ,his grave was appointed1 viz4 by his persecutors1 to have been with the wicked1 that is1 they designed to have thrown him into the common grave of malefactors1 who had no marks of respect shewn them3 but it was otherwise with ,christ1 for he made his grave with the rich1 that is1 he was buried in the tomb of ,joseph1 a rich and honourable counsellor1 where he himself designed to lie1 which he had thrown out of the rock for that purpose4 ,this honour1 as the prophet observes1 was conferred on our ,saviour1 because he had done no violence2 neither was deceit found in his mouth4 ,there were several reasons why ,god ordained that he should be buried1 and that in such a way and place1 as he was2 for1 7#a47 ,his burial was a convincing proof to the world that he was really dead2 so much depended upon his death1 that it was thought necessary that there should be an abundant evidence thereof4 ,it is1 indeed1 expressly said1 that he bowed his head1 and gave up the ghost1 ,john xix4 #cj4 and his enemies were convinced thereof1 and therefore thought it needless to break his legs1 as they did those of the thieves1 who were crucified with him2 providence ordering this1 that that scripture should be fulfilled1 which fore-signified1 that a bone of him should not be broken4 ,but1 besides this1 that there might be a farther proof that he was really dead1 it is said1 that1 even when they knew it1 they pierced his side1 which1 of itself1 would have killed him1 had he not been dead3 this they did1 that they might be sure he was dead1 before they took him down from the cross1 chap4 xix4 #cc1 #cd4 ,and it is farther observed1 that ,pilate1 his unjust judge1 was resolved to be satisfied that he was really dead1 before he gave orders for his being taken down from the cross3 thus it is said1 that ,pilate marvelled if he were already dead2 and calling unto him the centurion1 he asked him whether he had been any while dead8 ,mark xv4 #dd4 ,it may be1 the reason why they were so inquisitive to know whether he were really dead1 or no1 was because he seemed to die in his full strength2 for there is something remarkable in that expression1 when the evangelist says1 ,jesus cried with a loud voice1 and gave up the ghost1 ver4 #cg4 whereby it appeared1 that his spirits were not so much exhausted1 but that he might1 according to the course of nature1 have lived longer2 but he seemed by an act of his own will1 to surrender his soul to ,god4 ,this was so remarkable an occurrence1 that it was not merely by accident that it is mentioned by the evangelist2 and1 indeed1 it was the means of the centurion's conviction that he was the ,son of ,god1 ver4 #ci4 7#b47 ,providence ordered that he should be buried by persons of reputation and honour1 that so the world might know1 that how much soever the rude multitude despised him1 persons of figure and character in the world paid a due respect to him1 ,john xix4 #ci1 #dj4 7#c47 ,it was farther ordained1 that he should be buried in a new tomb1 wherein never man was laid2 that so his resurrection might be more fully demonstrated1 that none might pretend that another was raised instead of him1 since no other was buried in this grave4 ,the fine linen1 in which his body was wrapped1 and the sweet spices1 or perfumed ointment1 with which it was embalmed1 was not only agreeable to the method of sepulture1 used by the ,jews1 but it was a public testimony of that respect which his friends bore to him1 to whom his memory was precious3 so that ,nicodemus1 who1 before this1 was afraid to come publickly to him1 or who1 as it is said1 at the first1 came to ,jesus by night1 brought a mixture of myrrh and aloes1 and they took the body of ,jesus1 and wound it in linen clothes1 with the spices1 as the manner of the ,jews is to bury1 chap4 xix4 #cj1 #dj4 #b4 ,as ,christ died1 and was buried1 so he continued under the power of death till the third day2 this the apostle calls1 ,death's having dominion over him1 ,rom4 vi4 #i4 and it must be reckoned a part of his humiliation1 as well as the act of dying2 for1 #ast1 ,though his soul enjoyed the bliss and happiness of heaven1 immediately after his death1 as he tells the penitent thief1 that that day he should be with him in paradise1 ,luke xxiii4 #dc4 yet1 inasmuch as it was1 when separate1 in a state of imperfection1 and had a natural desire1 and hope of re-union with the body1 this argues that there were some degrees of perfect blessedness1 that it was not then possessed of4 #b;dly1 ,so long as he continued under the power of death1 he was not fully discharged by the justice of ,god2 neither was the work of satisfaction complete1 till he was declared to be the ,son of ,god with power1 and to have fully conquered death and hell1 by his resurrection from the death2 this was therefore a part of his humiliation4 #c;dly1 ,his body1 while remaining a prisoner in the grave1 could not actively bring that glory to ,god1 which it did before1 or would do after its resurrection2 and it was1 at that time1 incapable of the heavenly blessedness1 and1 in particular1 of its being so glorious a body1 as now it is4 ,all these things attending the state of separate souls1 or the unseen state1 into which ,christ is said to go1 immediately after his death1 some call1 as it is observed in this answer1 his descent into hell1 which is what we are next to consider3 but1 since this is largely and judiciously handled by several writers1#bba ,i shall insist on it with brevity4 ,and1 #a4 ,consider it as founded on scripture1 as the judicious ,calvin does1#bbb without regard had to its being inserted in any creed of human composure3 thus it is said1 ,thou wilt not leave my soul in hell2 neither wilt thou suffer thine ,holy ,one to see corruption1 ,acts ii4 #bg4 where it seems1 as the author but now mentioned observes1 to be put before his death2 and therefore he supposes1 that the apostle hereby intends the sufferings which our ,saviour endured in his soul1 which were not1 in all respects1 unlike the punishment due to sin in hell3 and herein he is followed by several modern writers2 and the principal reason1 which they assign for it1 is1 because1 as our ,surety1 he endured all the essential parts of that punishment1 which our sins had deserved2 and therefore they suppose1 that he endured an afflictive sensation of the wrath of ,god1 which bore some resemblance to that which is endured in hell4 ,but1 though ,i would not extenuate ,christ's sufferings1 especially in that part thereof1 that was most formidable to him1 which was the cup that he desired1 if it were possible1 that it might pass from him2 nor can we suppose that any thing less than a view which he had of the wrath of ,god1 due to our sins1 would fill him with that horror and amazement1 which he expressed3 yet we ought carefully to distinguish between this part of his sufferings1 and the punishment of sin in hell1 inasmuch as he was exempted from the sting of conscience1 and a constant sense of the everlasting displeasure of ,god1 together with despair of any better condition1 or the least relaxation1 as a judicious writer observes4#bbc ,and besides1 it is expressly said1 in this scripture1 ,thou wilt not leave my soul2 which shews1 that though he might be destitute of the comfortable sense of ,god's presence1 which occasioned him to cry out1 ,my ,god1 my ,god1 why hast thou forsaken me8 yet he was not destitute of the supporting presence of ,god1 nor separate from his love1 which always redounded to his ,person2 though the effects of ,god's wrath1 which he bore1 might fill him with the greatest uneasiness1 from the afflictive view1 which he had thereof in his soul4 ,however1 though the sense of this text must be thus qualified1 if we suppose that it denotes ,christ's sufferings in his soul before his death2 yet it does not sufficiently appear that the apostle speaks of his sufferings antecedent to it2 because it is brought in as an argument1 to prove that he should be raised from the dead1 and accordingly his flesh is said to rest in hope2 therefore we shall proceed1 #b4 ,to consider ,christ's descent into hell1 as contained in one of the articles of the creed1 that is commonly attributed to the apostles1 which is particularly referred to1 in the answer under our present consideration1 wherein it is put after his death4 ,here something might have been premised concerning that ,creed in general1 and the reason of inserting this article in it3 but this having been insisted on with great judgment by others1#bbd all that ,i shall add1 is1 that notwithstanding what we meet with in some fabulous and spurious writings1 this ,creed was not compiled by the apostles1 how consonant soever it be to the doctrines laid down by them3 for we have no account given of it by any ancient writers before the fourth century1 therefore it is of later date1 than either the ,nicene or ,athanasian ,creed2 the former of which was composed about the year of our ,lord #cbe1 the latter not long after it4 ,in the ,nicene ,creed1 there is no mention made of ,christ's descent into hell1 though the ,athanasian ,creed inserts it2 but there is no mention therein of his being buried4 ,the words are these3 ,he descended into hell1 and the third day he arose from the dead2 from whence some conclude1 that nothing else is intended but his being buried1 or continuing in the state of the dead1 till his resurrection4#bbe ,some think1 indeed1 that there was a marginal note in some copies of this ,creed1 to explain what is meant by his descending into hell1 namely1 that he was buried2 which the compilers of the apostles ,creed afterwards thought to be a part of the ,creed itself1 and therefore they add1 that he died1 was buried1 and descended into hell4 ,but passing by this critical remark1 concerning the reason of the insertion hereof in this article1 we shall proceed to consider how this is explained1 by various writers1 who treat on this subject4 ,and1 7#a47 ,the ,papists and ,lutherans assert that our ,saviour descended locally into hell after his death2 not to suffer any of the torments that are endured there1 but to shew himself as a conqueror over those who are detained in it1 and triumph over them4 ,as for the ,papists1 they suppose1 that he went also into a place1 which they describe#bbf as a prison1 where the souls of the old ,testament-saints were detained1 as being incapable of entering into heaven1 inasmuch as they had not a sufficient discovery of ,christ and the gospel made to them1 while they were here on earth2 and therefore they were detained in this1 which we may call a fictitious place1 which they represent as being between heaven and hell2 not1 indeed1 according to them1 a place of torment1 but they suppose it was such1 in which they were destitute of the heavenly blessedness2 and they add1 that immediately after ,christ appeared among them1 and manifested himself to them1 they believed2 in which sense they understand that scripture1 where it is said1 that the gospel was preached to them that are dead1 #a ,pet4 iv4 #f4 and1 upon this1 he carried them with him into heaven4 ,this opinion of ,christ's descending locally into hell1 is very absurd1 and contrary to scripture2 particularly1 #ast1 ,to what he says to the penitent thief upon the cross1 ,to-day thou shalt be with me in paradise1 ,luke xxiii4 #dc4 by which1 doubtless he means heaven1 which is called paradise in other scriptures1 #b ,cor4 xii4 #b4 compared with #d4 and ,rev4 ii4 #g4 ,the method which the ,papists take to evade the force of this argument1 is1 by pretending that our ,saviour speaks of his being with him in heaven1 as he is there in his divine nature2 or1 since that appears to be so great a strain on the sense of the text1 that very few will much regard it2 they have another evasion1 which is as little to the purpose1 by pretending1 that there ought to be a stop put after the words to day2 and so the meaning is1 that now at this time1 ,i say unto thee1 that thou shalt be with me in paradise1 or heaven1 when ,i ascend into it1 after ,i have descended into hell1 and that other place which ,i must go to1 before ,i come to heaven3 but this sense of the text is so evasive1 that none1 who read the scripture impartially1 can suppose that it is just2 and therefore nothing farther need be said to it4 #b;dly1 ,it appears that ,christ immediately went into heaven1 as to his soul1 when he died upon the cross1 from his last words1 ,father1 into thine hands ,i commend my spirit2 which having said1 he gave up the ghost1 ,luke xxiii4 #df4 ,this giving up himself to ,god1 implies a desire that ,god would receive his spirit2 even as ,stephen said1 with his dying breath1 ,lord ,jesus1 receive my spirit1 ,acts vii4 #ei4 ,christ1 in effect1 desires that ,god would receive his spirit2 and can we suppose this prayer to be unanswered1 or that he was not immediately received into heaven8 ,we might farther have shown how little ground they have to conclude that ,christ went to preach the gospel to those1 who1 by reason of the darkness of the ,old ,testament-dispensation1 were detained in prison1 as being unfit for the heavenly state3 but the falseness of this supposition has been considered elsewhere1#bbg and therefore pass it over at present4 ,and as for that scripture1 which they bring in defence hereof1 that ,christ went and preached to the spirits in prison1 #a ,pet4 iii4 #ai4 it is plain from the context1 that the apostle means nothing else thereby1 but his sending ,noah to preach to the old world1 who were disobedient1 and1 for this1 were sent into the prison of hell1 after the long-suffering of ,god had waited on them while the ark was building4 ,how easy a matter is it for those1 who regard but the analogy of faith1 or the context of those scriptures1 which they bring in defence of their wild absurdities1 to pretend to prove any thing from scripture6#bbh ,as to what they say concerning ,christ's descending into hell1 to triumph over the devils1 and others1 who were there plunged into that abyss of misery1 this conjecture has no foundation in scripture4 ,we read1 indeed of his spoiling principalities and powers1 and making a shew of them openly1 triumphing over them2 but it was in his cross1 and not in hell1 ,col4 ii4 #ae4 and elsewhere of his destroying him that had the power of death1 that is1 the devil1 ,heb4 ii4 #ad4 ,but it was not by going in his own ,person into that place1 where he is detained in chains of darkness2 it was not by any thing done by him after his death1 but1 as it is expressed1 by death1 as he purchased that victory1 which he obtained over him on the cross1 which was the seat of his triumph in this respect2 and therefore there is no foundation to assert his local descent into hell4 7#b47 ,the most probable opinion concerning ,christ's descent into hell1 which ,i cannot but acquiesce in1 is what is observed in this answer1 as implying his continuing in the state of the dead1 and under the power of death till the third day4 ,the word hell1 indeed1 in our ,english tongue1 generally1 if not always1 signifies that place of torment1 which they are adjudged to1 who are for ever excluded from the divine favour3 thus it is said1 concerning the rich man in the parable1 that in hell he lift up his eyes1 being in torments1 ,luke xvi4 #bc4 ,but the ,hebrew and ,greek words1#bbi which we often translate hell1 have not only that1 but another sense affixed to them1 as they sometimes signify the grave2 so our translators frequently render the word2 as when ,jacob speaks of bringing down his gray hairs with sorrow to the grave1 ,gen4 xlii4 #ch4 and elsewhere it is said1 ,the ,lord killeth and maketh alive2 he bringeth down to grave1 and bringeth up1 #a ,sam4 ii4 #f4 ,and it is taken for the state of the dead3 thus ,jacob1 when he thought that his son ,joseph was torn in pieces1 without being laid in the grave1 says1 ,i will go down into the grave1 unto my son1 ,gen4 xxxvii4 #ce4 ,there are many other places in which the ,hebrew word is so rendered2 and as for the ,greek word1 that1 according to its proper derivation and signification1 denotes the state of the dead1 or the unseen state3 thus our ,saviour1 after death1 continued in the state of the dead1 his soul being separate from his body till the third day1 when his state of humiliation was finished4 ,this leads us to consider ,christ's state of exaltation4 ,footnote #baf3 ,a piece of silver is the same which is elsewhere called a shekel1 which was valued at about half a crown1 ,english money2 so that the whole price for which our ,saviour was sold into their hands1 was no more than three pounds fifteen shillings4 ,footnote #bag3 ,pilate is characterized1 by various writers1 as a man of inhuman cruelty1 insatiable avarice1 and inflexible obstinacy4 ,an instance of his cruelty we have mentioned in ,luke xiii4 #a4 in his mingling the blood of the ,galileans with their sacrifices1 that is1 as some suppose he fell upon them without a fair trial1 and murdered them while they were engaged in a solemn act of religious worship1 offering sacrifice at ,jerusalem1 in one of the public festivals2 pretending1 though without a fair trial1 that they were of the same mind1 with ,judas of ,galilee1 who had persuaded many of the ,galileans to refuse to give tribute to ,csar4 ,a learned writer 7,vid4 ,grot4 in ,luke xiii4 #a47 supposes1 not only that this was the occasion of this inhuman action1 which is not improbable1 7though ,josephus makes no mention of it7 but also that this is one of those things which was reported to the emperor1 who did not approve of it4 ,and afterwards there were other instances of his oppression and mal-administration laid before ,tiberius1 which1 had not that emperor's death prevented1 it would have occasioned his disgrace2 and afterwards he fell under the displeasure of his successor1 and was not only turned out of his procuratorship1 but reduced to such miserable circumstances1 that he laid violent hands on himself1 7,vid4 ,phil4 ,jud4 de ,leg4 ad ,caj4 ,joseph4 ,antiq4 ,lib4 ,,xviii4 cap4 #e4 ,euseb4 ,hist4 ,eccles4 ,lib4 ,,ii4 cap4 #g47 ,therefore we may well suppose1 that though he had1 in other respects no regard to the ,jews2 yet1 on this occasion1 he feared1 lest they should report his vile actions to the emperor1 and that they would represent this to him with a malicious insinuation1 that he was his enemy1 because he spared our ,saviour3 this occasioned him to deliver him up to them1 to do what they would with him4 ,footnote #bah3 ,vid4 ,sozom4 ,hist4 ,eccl4 ,lib4 ,i4 cap4 #h4 ,footnote #bai3 ,it is frequently styled1 by the ,romans1 ,servile supplicium1 7,vid4 ,val4 ,max4 ,lib4 ,,ii4 de discipl4 milit4 #ab47 as being inflicted1 by them1 on none but slaves2 so one 7,vid4 ,ter4 ,andr47 represents a master speaking to his servant1 ,quid meritus es8 ,to which he replies1 ,crucem4 ,juv4 in ,satyr1 #f4 says1 ,pone ,crucem servo4 ,cicero inveighs1 with so much earnestness1 against this severe and cruel punishment1 that he signifies how glorious and delightful a thing it would be for him to declaim against it1 not only at the expence of his strength1 but of his very life3 ,quorum ego de acerbissima morte1 crudelissimoq2 cruciatu dicam1 cum eum locum tractare cpero2 ita dicam1 ut si me in ea querimonia1 quam sum habiturus de istius crudelitate1 de civium ,rom1 indignissima morte1 non modo vires1 verum etiam vita deficiat1 id mihi prclarum jucundum putem4 ,and elsewhere he intimates1 that it was universally reckoned the highest crime to crucify any one that was free of ,rome1 in a beautiful climax1 or gradation of expression3 ,facinus est1 vinciri civem ,romanum2 scelus verberari3 prope parricidium necari3 quid dicam in crucem tollere8 7,vid4 ,orat4 in ,verr4 ,lib4 ,v47 ,and elsewhere he says1 ,nomen ipsum crucis1 absit non modo a corpore civium ,romanorum1 sed etiam a cogitatione1 oculis1 auribus4 ,and he adds concerning it1 together with other cruelties that attended it1 ,harum enim omnium rerum non solum eventus1 atque perpessio1 sed etiam conditio1 expectatio1 mentio ipsa denique1 indigna cive ,romano1 atque homine libero est4 7,vid4 ,orat4 pro ,c4 ,rabir47 ,as for the cruelty of this death1 it was so great1 that the greatest tortures that are expressed by the word ,cruciatus1 are plainly derived from ,crux3 and some of the ,roman emperors1 who were of a more merciful disposition than others1 considering the inhumanity of this kind of death1 when they exposed some persons for their crimes to public shame upon the cross1 ordered them first to be put to death by the sword4 ,footnote #bbj3 ,see ,lowth in loc4 ,footnote #bba3 ,vid4 ,wits4 in ,symbol4 ,exercitat4 #ah4 and ,pearson on the ,creed1 ,article #e4 and ,parker de descensu ,christi ad inferos4 ,footnote #bbb3 ,vid4 ,institut4 ,lib4 ,,ii4 cap4 #af4 #aj4 ,footnote #bbc3 ,vid4 ,pearson on the ,creed1 ,artic4 #e4 ,footnote #bbd3 ,vid4 ,history of the apostles ,creed4 ,footnote #bbe3 ,the ,creed called the ,apostles' is not offered by the first writers in whom it is found1 upon its own authority4 ,they attempt to prove it from the scriptures1 and we can receive it in no other way4 ,the article 8,he descended into hell0 did not originally stand in the ,eastern1 nor in the ,roman creed2 it was first found in the creed of ,aquileia1 which had nothing of ,christ's burial2 and no doubt as is often put for the grave1 this article meant in it his burial4 ,when inserted from thence into the two other creeds1 which mentioned his burial already1 it was understood of his human soul4 ,yet it stands incoherently1 for his body was crucified1 dead1 buried1 arose1 and was seen to ascend3 but this article1 in the midst of those verbs1 predicates something of another subject1 his soul4 ,yet if taken in the sense of 8,thou wilt not leave my soul in hell10 7,psa4 xvi4 ,acts ii47 it is true4 ,but and are each taken for the invisible world or separate state1 of the good1 as well as evil1 both in the old and new ,testament1 and this was thought by ,jews and ,gentiles to be under the surface4 ,thus ,abraham and ,lazarus were supposed there1 and ,samuel to have been called up from thence4 ,christ asserting his divinity1 must allege he came from heaven1 for that was the place of ,god4 ,he also returned thither1 and is to come from thence2 yet he has gone to prepare a place1 and his disciples expected by his promise to be with him1 and so all other ,christians4 ,his descent therefore means that his soul1 when separated from his body1 was immediately with the separate spirits1 who are happy1 and so said to be in paradise4 ,but whether above1 or below the surface1 is unimportant4 ,none but the ,divine ,spirit is ubiquitary1 but the transitions of others may be as quick as thought4 ,they have means of communication with each other1 and can receive what answers to our sense of light1 without bodily senses1 and no doubt vastly more satisfactorily1 than we do in our most vivid dreams4 ,the ,divine ,nature of ,christ was1 and is1 omnipresent2 for he declared he was in heaven whilst on earth1 and it is not probable that his human soul was separated from this after his death any more than during his life4 ,footnote #bbf3 ,this they call ,limbus ,patrum4 ,footnote #bbg3 ,see ,vol4 ,i4 page #ed1 #ee1 and page #bji1 ante4 ,footnote #bbh3 #a ,peter iii4 #ah4 describes the sufferings1 death1 and resurrection of ,christ1 as encouragement for the suffering saints4 ,there are no prepositions before 1 and 7flesh and spirit37 our translators have taken the former as the dative of the part affected1 the latter as the dative of the cause2 and have expressed the former by in1 the latter by by4 ,some preposition1 or prepositions must be inserted in the translation4 ,it is said1 to preserve the antithesis1 the same should be repeated1 and so it will be2 8,was quickened in the ,spirit10 which will refer to his human soul4 ,but his human soul was not dead1 and could not be quickened4 ,and it is absurd to substitute the adjective quick1 7as ,dr4 ,horseley has done7 for this is to make1 not translate scripture4 ,nor could his human soul quicken his body2 it was the power of ,god1 whether we understand by ,spirit his divine nature1 the person of the ,father1 or of the ,holy ,spirit4 ,now as the word ,spirit here cannot mean his human soul1 this passage will not prove that it went to any place1 or prison1 whatever4 ,by which1 7ver4 #ai47 relates to the ,divine ,spirit3 he1 that is1 ,christ1 went 7 having gone17 preached 7this is also the indefinite past tense7 to the spirits in prison4 ,the omission of the substantive verb makes the present tense2 and the spirits here spoken of were still in prison1 at the time of the writing this epistle1 and therefore whether good or evil1 they had not been set at large by ,christ from their imprisonment4 ,the word disobedient is also the indefinite participle4 ,went1 preached1 and disobedient1 are all the same tense2 and1 coming together1 evidently relate to the same time4 connect them with1 and pin them down to the time of the verb waited1 which is the unfinished action1 was waiting1 the tense1 which is most definite1 and in this case actually connected with absolute time1 to wit1 8in the days of ,noah40 ,the going forth1 the preaching1 and the disobedience1 were therefore all1 as well as the waiting of ,god1 in the days of ,noah1 and not between the death1 and resurrection of ,christ4 ,the reason that the ,apostle fixes on the fearful example of rejecting divine instructions in the days of ,noah1 was probably that ,noah had been called in scripture a preacher of righteousness3 the ,lord had also said of that generation1 that his ,spirit should not always strive with man1 which implies1 that his ,spirit did go forth with the preaching of that age2 and their disobedience was proved by their destruction by the deluge2 and their death in impenitency was a proof of their everlasting punishment4 ,footnote #bbi3 and 4 ,quest4 ,,li41 ,,lii4 ,,quest4 ,,li4 ,what was the estate of ,christ's exaltation8 ,,answ4 ,the estate of ,christ's exaltation comprehendeth his resurrection1 ascension1 sitting at the right hand of the ,father1 and his coming again to judge the world4 ,,quest4 ,,lii4 ,how was ,christ exalted in his resurrection8 ,,answ4 ,christ was exalted in his resurrection1 in that1 not having seen corruption in death1 of which it was not possible for him to be held1 and having the very same body in which he suffered1 with the essential properties thereof1 but without mortality and other common infirmities belonging to this life1 really united to his soul1 he rose again from the dead the third day1 by his own power2 whereby he declared himself to be the ,son of ,god1 to have satisfied divine justice1 to have vanquished death1 and him that had the power of it1 and to be ,lord of quick and dead2 all which he did as a public ,person1 the ,head of his church1 for their justification1 quickening in grace1 support against enemies1 and to assure them of their resurrection from the dead at the last day4 ,the former of these answers containing only a general account of what is particularly insisted on in some following answers1 we pass it over1 and proceed to consider ,christ as exalted in his resurrection4 ,and accordingly we may observe1 ,i4 ,that he did not see corruption in death4 ,corruption according to our common acceptation of the words imports two things1 #a4 ,the dissolution of the frame of nature1 or the separation of soul and body1 in which sense every one that dies sees corruption2 for death is the dissolution1 or separation of the two constituent parts of man2 which therefore the apostle calls the dissolution of this earthly tabernacle1 #b ,cor4 v4 #a4 ,now when our ,saviour is said not to see corruption1 it is not to be understood in this sense2 because he really died4 #b4 ,it consists principally in the body's being putrified1 or turned into dust4 ,in this sense it is said1 ,thou wilt not suffer thine ,holy ,one to see corruption1 ,acts ii4 #bg4 which is explained in a following verse1 in which is said1 that his flesh did not see corruption1 ver4 #ca4 i4 e4 he did not continue long enough in the state of the dead1 for his body to be corrupted1 which it would have been1 without a continued miracle1 had it lain many days in the grave4 ,if it be objected1 that to lie two or three days in the grave is sufficient to contract some degree of corruption2 therefore ,christ's body could not1 in all respects1 be free from corruption4 ,to this we answer1 that there was a peculiar hand of providence1 in keeping it from being corrupted1 during that short space of time1 in which it continued in the state of the dead1 which was an indication of the great regard which ,god had to him1 his sufferings therein being now at an end4 ,but there may be another reason hereof assigned1 inasmuch as the filth of sin is sometimes illustrated by things putrified and corrupted1 to beget in us a detestation thereof2 therefore ,god would not suffer the body of ,christ to be corrupted2 as his soul had not the least taint of moral corruption in life1 it was not expedient that his body should have the least mark or emblem of it in death4 ,and it was also necessary1 that his body should not see corruption1 by being turned into dust1 as the bodies of all men will be2 otherwise we could not have had so evident a proof1 that the same body which died1 was raised again from the dead1 which will be farther insisted on1 under a following head1 when we consider the reason why he rose again so soon as the third day4 ,,ii4 ,it was not possible for our ,saviour to be held any longer under the power of death3 this is taken from ,acts ii4 #bd4 ,for the understanding whereof1 let us consider1 #a4 ,that had he continued always under the power of death1 it would have argued the insufficiency of his satisfaction1 so that his obedience in life1 and his sufferings in death1 could not have attained the end designed thereby2 and consequently the infinite worth and value thereof would1 in effect1 have been denied4 ,therefore the justice of ,god being fully satisfied1 it could not refuse to release him out of prison1 that is1 to raise him from the dead4 #b4 ,it was not possible that he should be held any longer under the power of death1 than till the third day1 because the purpose and promise of ,god must have its accomplishment4 ,and1 indeed1 he was given to understand1 before he suffered1 that his body should be detained no longer in the grave2 as he intimates to his followers1 ,destroy this temple1 and in three days ,i will raise it up1 ,john ii4 #ai4 ,this event1 therefore1 was proposed as a sign1 and an appeal is made thereunto1 for the confirmation of his mission and doctrine2 therefore it was impossible that he should be held any longer in the grave4 ,,iii4 ,we are to prove1 that ,christ actually rose again from the dead4 ,the two main proofs1 necessary to support our faith herein1 are1 #a4 ,a sufficient testimony given hereof by creatures1 #b4 ,a farther confirmation of it by miracles1 which are a divine testimony4 ,both these we have2 and it may be farther observed1 that the great ends of his death and resurrection are fully obtained1 as appears by daily experience2 all which afforded us unquestionable matter of conviction4 ,first1 ,as to the former sort of testimony4 ,it was attested by sufficient1 undeniable evidence2 as1 #a4 ,by two angels1 who were sent from heaven1 as the first witnesses thereof2 they are described as being in shining garments1 who said1 ,why seek ye the living among the dead8 he is not here1 but is risen1 ,luke xxiv4 #d-f4 ,they are called indeed1 two men1 because they appeared in human form2 but another evangelist calls them two angels1 ,john xx1 #ab4 #b4 ,it was attested1 by several men and women1 who were his familiar friends and followers before his death1 and saw and conversed with him1 after his resurrection1 and therefore had sufficient proof that it was he who suffered that was raised from the dead4 ,and1 lest the testimony of his apostles should not be reckoned sufficient1 though there were enough of them to attest this matter1 he was afterwards seen by a great number1 namely1 ,above five hundred brethren at once1 #a ,cor4 xv4 #f4 and surely1 all these could not be deceived1 in a matter of which it was necessary for themselves1 as well as others1 that they should have the fullest conviction4 ,now that it was morally impossible1 that his disciples1 in particular1 should be imposed on1 will farther appear1 if we consider1 7#a47 ,that they were his intimate associates2 it was for this reason1 among others1 that providence ordered that he should appear to1 and converse mostly with them3 had he appeared to others1 who never knew him before1 and told them that he was risen from the dead1 though they could not question his being alive1 whilst they conversed with him2 yet they might doubt whether he was the same person who died1 and so was raised from the dead3 and it cannot well be conceived that such could receive a full conviction1 as to this matter1 without a miracle3 but1 when he appeared to those who were intimately acquainted with him1 before his death1 the conviction is easy and natural2 for1 ,if his countenance1 or outward appearance1 as much resembled what it was before his death1 as ours after a fit of sickness does what it was before2 then his aspect1 or external appearance to them1 would afford such matter of conviction1 as very few pretend to gainsay2 especially1 considering it was but three days since they saw him1 before he was crucified4 ,but it may be objected to this1 that his countenance was so altered1 that it was hard to know him by it1 insomuch that ,mary1 one of his intimate acquaintance1 when she first saw him1 mistook him for the gardener1 ,john xx4 #ad1 #ae4 and it is said1 that1 after this he appeared in another form unto two of them1 ,mark xvi4 #ab4 ,as to the former of these scriptures1 ,mary might easily mistake him for another person1 through surprize1 and not looking stedfastly on him1 as not expecting to see him4 ,this her mistake1 therefore1 may easily be accounted for1 though we suppose his countenance not much to differ from what it was before his death4 ,as to the other scripture1 which speaks of his appearing1 in another form1 to two of his disciples1 as they walked into the country2 this is mentioned1 with some particular enlargement1 by the evangelist ,luke1 together with the conversation our ,saviour had with them2 and it is observed1 that their eyes were holden1 that they should not know him1 ,luke xxiv4 #af4 and that afterwards their eyes were opened and they knew him1 ver4 #ca4 ,may we not1 from hence1 suppose1 that there was something preternatural1 either in the change of ,christ's countenance1 to the end that1 at first1 they should not know him2 or else1 that there was some impress upon the minds of the disciples1 that prevented their knowing him8 ,if the former of these be supposed1 as agreeable to ,st4 ,mark's words1 relating to his appearing in another form2 this miracle will not give sufficient occasion for us to conclude that our ,saviour's countenance was so much altered1 when1 in other instances1 he appeared to his disciples1 that it was impossible that they should know him thereby3 but1 if this should be allowed2 or1 if it should be objected1 that the most intimate friends may mistake the person whom they see1 if there be nothing else to judge by1 but the likeness of his countenance1 to what it was before2 then let us add1 7#b47 ,that our ,saviour not only appeared to his disciples1 but conversed with them1 and brought to their remembrance what had passed between him and them before his death3 thus he says1 ,these are the words that ,i spake unto you while ,i was yet with you1 c4 ,luke xxiv4 #dd4 ,now1 when a person not only discovers himself to others1 but brings to mind private conversation that had before passed between them1 at particular times and places2 this leaves no ground to doubt whether it be the same person1 or no4 ,therefore his appearing to1 and conversing with his intimate1 particular friends1 and calling to mind former conversation held with them before his death1 proves that he was the same ,person that had lived before2 and consequently they might be as sure that he was raised from the dead1 as they were that he died4 #c4 ,those persons1 who1 after his resurrection1 were witnesses to the truth hereof to the world1 were very worthy of credit2 for1 7#a47 ,they were of such a temper1 that they would believe nothing themselves1 but upon the fullest evidence2 and this they had to such an extreme1 as is uncommon2 providence so ordering it1 that we might1 from thence1 be more sure that we were not imposed on by their report4 ,they were incredulous1 even to a fault2 for1 #ast1 ,though they had sufficient intimation given them1 that our ,saviour would rise from the dead1 at that time that he really did1 and were also credibly informed by the women1 who had an account hereof from the angel1 that he was risen2 yet it is said1 ,their words seemed to them as idle tales1 and they believed them not1 chap4 xxiv4 #aa4 #b;dly1 ,after they had received a farther account of this matter1 from those two disciples1 who conversed with him1 going to ,emmaus1 and therefore had sufficient ground1 from them1 to conclude that he was risen from the dead2 yet1 when our ,saviour1 at the same time that they were reporting this matter to them1 appeared in the midst of them1 they were terrified1 as if they had seen a spirit1 ,luke xxiv4 #cf1 #cg4 ,this farther discovers how much they were disinclined to believe any thing1 without greater evidence than what is generally demanded in like cases4 #c;dly1 ,the report given by the rest of the disciples to ,thomas1 concerning his resurrection1 and his having appeared to them1 and conversed with them1 which was a sufficient ground to induce any one to believe it1 was not1 in the least regarded by him1 who determined1 that unless he saw in his hands the print of the nails1 and put his finger into the print of the nails1 and thrust his hand into his side1 he would not believe2 in which he was afterwards indulged by our ,saviour for his conviction4 ,all these things are plain proofs that the disciples1 who were to be witnesses of this matter1 were not persons of such a temper1 as that they might easily be imposed on1 and therefore their report is more convincing to us4 7#b47 ,they were men of an unspotted character1 unblemished honesty and integrity1 which is a very necessary circumstance to be regarded1 in those who are evidences to any matters of fact3 their conversation was subject to the inspection of their most inveterate enemies1 who1 if they could have found any thing blame-worthy therein1 would1 doubtless1 have alleged it against them1 as an expedient to have brought their persons and doctrines into disrepute1 which would have had a tendency to sap the very foundation of the ,christian religion2 and the ,jews need not have had recourse to persecution1 or called in the aid of the civil magistrate to silence them1 if they could have produced any instances of dishonesty1 or want of integrity1 in their character4 ,the apostle ,peter1 who was one of the witnesses to this truth1 appeals to the world in the behalf of himself and the rest of the apostles1 when he says1 ,we have not followed cunningly devised fables1 when we made known unto you the power and coming of our ,lord ,jesus ,christ1 but were eye-witnesses of his ,majesty1 #b ,pet4 i4 #ah4 and1 indeed1 their writings discover not only great integrity1 but holiness1 and therefore the same apostle styles them all1 ,holy men of ,god1 ver4 #ba4 7#c47 ,they could not be supposed to have the least prospect of advantage by deceiving the world1 as to this matter2 but1 on the other hand1 were to look for nothing else but the greatest degree of opposition1 both from the ,jews and the ,heathen4 ,the former1 who had always been such enemies to their ,lord and ,master1 would1 doubtless1 be so to them2 and1 besides this1 they reckoned it their interest to oppose and persecute every one who propagated this doctrine1 inasmuch as they apprehended1 that1 if the world believed it1 it would fasten an eternal mark of infamy upon them2 and they were also apprehensive1 that it would bring on them the guilt of his blood1 that is1 the deserved punishment thereof1 ,acts v4 #bh4 ,if any one should object1 that they might have some view to their own interest1 when they first became ,christ's disciples1 or expect some secular advantage1 by being the subjects of his kingdom1 as apprehending that it was of a temporal nature2 this they had not any ground for from him4 ,besides1 since his crucifixion1 all expectations of that kind were at an end2 and therefore their reporting that he was risen from the dead1 if he had not been so1 would have been to invent a lie1 contrary to their own interest4 ,moreover1 they would herein not only have imposed on others1 but have incurred the divine displeasure1 and ruined their own souls1 the happiness whereof was equally concerned in the truth of their testimony with that of ours2 and none can suppose that they ever appeared so desperate1 as not to regard what became of them1 either in this or another world4 ,thus we have considered the testimony of those apostles1 who saw and conversed with ,christ after his resurrection1 together with their respective character1 as witnesses hereof4 ,and to them we have the addition of another witness to this truth1 namely1 the apostle ,paul1 who saw him in an extraordinary manner1 after his ascension into heaven1 and heard his voice1 saying1 ,saul1 ,saul1 why persecutest thou me8 ,i am ,jesus1 whom thou persecutest1 chap4 xxvi4 #ad-af4 upon this occasion he says1 concerning himself1 ,last of all he was seen of me also1 as of one born out of due time1 #a ,cor4 xv4 #h4 that is1 one who had this qualification for the apostleship1 or his being a witness to ,christ's resurrection1 after that time1 in which others were qualified to bear their testimony hereunto1 that is1 after his ascension into heaven4 ,and we may observe1 concerning this witness1 that he was well known1 by all the ,jews1 to have been one of the most inveterate enemies to ,christianity in the world2 which he frequently afterwards took occasion to mention1 that so his testimony might be more regarded2 and1 indeed1 nothing short of the fullest evidence1 as to this matter1 could induce him to forego his secular interest1 and in common with the rest of the apostles1 to expose himself to the loss of all things1 in defence of this truth4 ,and1 now we are speaking concerning the witnesses to ,christ's resurrection1 and the apostle ,paul1 as attesting this1 from his having seen him in glorified state1 we may take notice of one more evidence hereunto1 namely1 the blessed martyr ,stephen1 who declared1 in the presence of his enraged enemies1 ,behold1 ,i see the heavens opened1 and the ,son of man standing on the right hand of ,god1 ,acts vii4 #ef4 ,he was1 doubtless1 one of the holiest1 and most upright men in his day2 and1 when he gave this testimony1 it is said1 in the foregoing words1 ,he was full of the ,holy ,ghost2 and certainly the ,holy ,ghost1 would not suggest a falsity to him3 and this he spake when ready to expire1 and1 at such a time1 men are under no temptation to deceive the world2 so that if1 at any time1 they are to be believed1 it is then1 when they are in the most serious frame1 and thoughtful about the world into which they are immediately passing4 ,thus concerning the testimony of ,christ's friends and followers to his resurrection4 ,and1 to this1 we might add the testimony of enemies themselves hereunto2 they were forced to own this truth1 though it was so much against their own interest1 and made their crime1 in crucifying him appear so black and heinous4 ,thus we may observe1 that when ,christ was buried1 the ,jews desired ,pilate1 from the intimation which they before had received1 that he was to rise again after three days1 that his sepulchre should be made sure till that time1 which was done accordingly2 a stone rolled to the mouth thereof1 and sealed1 and a watch appointed to guard it2 and these were ,jews1 as ,pilate says1 ,ye have a watch1 go your way1 make it as sure as you can1 ,matt4 xxvii4 #fe4 ,he did not order ,christ's friends and followers to watch the sepulchre1 but his enemies2 and it is observed1 concerning them1 that when the stone was rolled from the door of the sepulchre1 by the ministry of an angel1 the keepers1 or the watch which ,pilate had set1 did shake and became as dead men1 chap4 xxviii4 #d4 or were ready to die with fear4 ,this could not throw them into a sleep1 for fear awakens1 rather than stupifies the passions2 upon this it is said1 ,some of the watch came into the city1 and shewed unto the chief priests the things that were done2 and when they had assembled together1 and had taken counsel1 they gave large money unto the soldiers1 saying1 ,say ye1 his disciples came by night1 and stole him away1 while we slept2 and1 since this would render them liable to the governor's resentment1 and some degree of punishment for their not attending their respective post1 with that watchfulness that was necessary1 they add1 ,we will persuade him and secure you2 upon which it is said1 ,they took the money1 and did as they were taught2 and this saying is commonly reported among the ,jews until this day4 ,this is the most stupid and absurd method that could be taken1 to discountenance the doctrine of ,christ's resurrection2 and1 indeed it contains a proof thereof3 the soldiers1 at first1 reported matter of fact2 but the evasion thereof confutes itself4 ,must we not suppose1 that there were a considerable number that watched the sepulchre8 ,doubtless1 they would take care to have several there present1 lest those who might come to steal him away should be too strong for them3 and1 if there were several of them present1 could they be all asleep at the same time8 and could the tomb be opened1 which they had made stronger than ordinary1 and the stone rolled from it1 and yet none of them be awakened out of their sleep8 ,besides1 if they were asleep1 their evidence1 that ,christ was1 at the same time1 stolen away by his disciples1 is too ridiculous to be regarded by any1 who consider what sort of evidence deserves to be credited2 for how could they know what was done when they were asleep8 ,thus concerning the testimony given to ,christ's resurrection1 both by angels and men4 ,we proceed to consider1 ,secondly1 ,how it was confirmed by miracles1 which are no other than a divine testimony4 ,the former sort of evidence1 indeed1 is sufficient to convince any one1 who does not give way to the greatest degree of scepticism3 but yet we have farther proof of it2 for1 as the apostle says1 ,if we receive the witness of men1 the witness of ,god is greater1 #a ,john v4 #ai4 ,now ,god himself has been pleased to set his seal to this truth1 or to confirm it by the extraordinary testimony of miracles1 which were wrought by the apostles2 which was1 in some respect1 necessary1 that the faith of those1 who were to be convinced thereby1 might be properly divine1 and therefore founded on greater evidence than that of human testimony1 how undeniable soever it were3 thus it is said1 that with great power gave the apostles witness of the resurrection of the ,lord ,jesus1 ,acts iv4 #cc4 and the ,holy ,ghost1 in particular1 by whose immediate efficiency these miracles were wrought1 is said to be a witness hereunto3 thus the apostles say1 ,we are his witnesses of these things1 and so is also the ,holy ,ghost1 whom ,god hath given to them that obey him1 chap4 v4 #cb4 the meaning of which is1 we are speaking and acting by the immediate power of the ,holy ,ghost1 confirming to you this great truth4 ,and1 indeed1 those miraculous gifts of the ,holy ,ghost were an extraordinary means for the conviction of the world concerning this truth2 which our ,saviour gave his followers ground to expect1 at this time1 before his death1 when he spake concerning the ,spirit1 which was not before given1 ,john vii4 #cf4 that is1 not in so great a degree1 so as to enable them to speak with divers tongues1 and work various sorts of miracles1 beyond what they had done before2 accordingly it is said1 ,the ,holy ,ghost was not yet1 or before this1 given1 because that ,jesus was not glorified4 ,this ,christ also promised them1 immediately before his ascension into heaven1 that these signs shall follow them that believe2 in my name shall they cast out devils2 they shall speak with new tongues1 they shall take up serpents1 and1 if they drink any deadly thing1 it shall not hurt them2 they shall lay hands1 and they shall recover1 ,mark xvi4 #ag1 #ah4 ,these miracles are called signs1 as ordained to signify or give a proof of ,christ's resurrection2 and they are said to be wrought by them1 who had the faith of miracles1 believed it themselves1 and hereby induced others to believe it2 and also they wrought them in his name1 with a design to set forth his glory1 which could not have been evinced hereby1 had he not been risen from the dead4 ,and to this we may add1 that all the gifts and graces of the ,spirit1 which believers are made partakers of1 are convincing evidences of this doctrine4 ,but this will be considered under a following head1 when we speak to the latter part of this answer1 respecting the fruits and consequences of ,christ's resurrection1 which the church1 in all the ages1 thereof1 experiences1 whereby the work of grace is begun1 carried on1 and perfected in them2 which leads us to consider1 ,,iv4 ,the properties of the body of ,christ1 as thus raised from the dead1 as it is said1 in this answer1 that the same body was raised again1 with all the essential properties thereof1 but without mortality1 and other common infirmities belonging to this life4 #a4 ,it was the same body which suffered that was raised from the dead1 otherwise it could not be called a resurrection3 thus the apostle ,paul1 speaking concerning the general resurrection at the last day1 compares it to the springing up of seed1 #a ,cor4 xv4 #cg1 #ch4 that is sown in the ground1 which1 though it be very much altered1 as to its shape1 and many accidental properties1 yet it is the same for substance that was sown2 accordingly1 every seed hath its own body2 the matter is the same1 though the form be different4 #b4 ,when it is said1 that the body of ,christ had the same essential properties which it had before his death1 we are to understand hereby1 that it was material1 and endowed with the same senses that it had before1 which were exercised in the same manner1 though it may be1 in a greater degree4 #c4 ,it is farther observed1 that it had not the same accidental properties which belonged to it before2 for it was without mortality1 and other infirmities of this life2 thus the apostle speaks1 concerning the resurrection of all believers to this purpose1 ,it is sown in corruption1 it is raised in incorruption2 it is sown in dishonour1 it is raised in glory2 it is sown in weakness1 it is raised in power2 it is sown a natural body1 it is raised a spiritual body1 ver4 #db-dd4 and it is said in particular1 concerning our ,saviour1 that1 being raised from the dead1 he dieth no more1 ,rom4 vi4 #i4 that is1 he was raised immortal4 ,and as believers1 after their resurrection from the dead1 shall be delivered from the common infirmities of life1 such as hunger1 thirst1 pain1 sickness1 and the like2 much more may we conclude that our ,saviour was so3 but how far his human nature was changed as to all the properties thereof1 it is not for us to pretend to determine1 nor ought we to be too inquisitive about it2 nevertheless1 we may conclude1 that though it was raised incorruptible and immortal1 and exempted from the common infirmities of this life2 yet it was not1 while here on earth1 clothed with that lustre and glory which was put upon it1 when he ascended into heaven2 the reason of which might probably be this1 that he might converse with men1 or that they might be able to bear his presence1 which they could not have done1 had his body been so glorious1 as it is now at present1 since his ascension into heaven4 ,v4 ,it is farther observed1 that ,christ was raised from the dead on the third day1 that is1 he continued in the state of the dead1 from the evening of the sixth day1 to the morning of the first1 which is the ,christian ,sabbath3 thus the day on which ,christ died is said to be the preparation1 and the ,sabbath drew on1 ,luke xxiii4 #ed4 which another ,evangelist explains1 and says1 ,it was the preparation1 that is1 the day before the ,sabbath1 ,mark xv4 #db4 ,the reason why the day before the ,sabbath is so called1 is1 because it was the day wherein they prepared every thing that was necessary for the solemnity of the day following1 and gave a dispatch to their worldly affairs1 that they might not be embarrassed therewith1 and that by fore-thought and meditation on the work of that day1 they might be better prepared4 ,this was on the sixth day of the week1 and ,christ died in the evening1 not long before sun-set2 and it is also said1 that he rose again from the dead when the seventh day was past1 very early in the morning on the first day of the week1 chap4 xvi4 #a1 #b4 so that our ,saviour continued in the state of the dead a part of the sixth1 the whole seventh1 and a part of the first day of the week2 upon which account he is said to rise again on the third day1 #a ,cor4 xv4 #d4 that is1 the third day1 inclusive of the day of his death1 and that of his resurrection4 ,the learned bishop ,pearson1 in his marginal notes on the fifth article of the ,creed1 illustrates it by a tertian1 or third-day ague1 which is so called1 though there be but one day's intermission between the paroxisms thereof1 and so the first and third day are both included in the computation4 ,this is farther illustrated by him and others1 who treat on this subject1 viz4 that the scripture often speaks of a number of days1 inclusive of the first and last2 as when it is said1 ,when eight days were accomplished1 our ,saviour was circumcised1 ,luke xii4 #ba4 including the days of his birth and circumcision1 between which six days intervened4#bcj ,thus our ,saviour continued three days in the state of the dead1 inclusive of the first and last2 or1 he rose again1 the third day1 according to the scriptures4 ,we shall now consider what reasons may be assigned why providence ordered that ,christ should continue three days1 and no longer1 in the state of the dead4 #a4 ,it seems agreeable to the wisdom of ,god that there should be some space of time between his death and resurrection1 that so there might be a sufficient evidence that he was really dead1 since much depends on our belief thereof4 ,he might have breathed forth his soul into the hands of ,god one moment1 and received it again1 as raised from the dead1 the next3 but ,god1 in wisdom1 ordered it otherwise2 for1 had he expired1 and rose from the dead1 in so short a time1 it might have been questioned whether he died or no2 whereas his lying in the grave till the third day1 puts this matter beyond all dispute4 #b4 ,it was agreeable to the goodness and care of providence that our ,saviour should not continue too long in the state of the dead3 had he continued several years in the grave1 there could not have been an appeal to his resurrection1 during all that space of time1 to confirm the faith of his people concerning his mission4 ,god would not keep his people too long in suspense1 whether it was he that was to redeem ,israel2 nor would he too long delay the pouring forth of his ,spirit1 or the preaching of the gospel1 which were designed to be deferred till ,christ's rising from the dead2 and it seems most convenient that he should soon rise from the dead1 that is1 on the third day1 that the world might have a convincing proof of his resurrection1 while his death was fresh in their memories1 and the subject-matter of the discourse of all the world4 ,and they1 having been told of this before-hand1 were1 or ought to have been in expectation of this wonderful and glorious event2 and consequently it would be an expedient for their greater conviction4 ,object4 ,to what has been said concerning ,christ's arising again on the third day1 so as that he lay but one whole day in the grave1 and a part of two days1 it is objected1 that he is said1 in ,matt4 xii4 #dj4 to be three days and three nights in the heart of the earth1 which includes a longer time than what is before mentioned2 therefore he was crucified on the fifth day of the week1 not on the sixth2 and it is also contrary to what has been said concerning his being crucified on the preparation before the ,sabbath4 ,answ4 ,in answer to this objection1 let it be considered1 #a4 ,that it cannot be denied1 according to the scripture-account of time1 that the measure of a day contains the space of time1 from one evening to the next1 which is twenty-four hours4 ,this we call a natural day1 the night being the first part thereof1 and not the morning according to our computation1 as we reckon a day to contain the space of time from one morning to the next4 ,the reason why the ,jews thus begin their day1 is1 because it is said1 ,the evening and the morning were the first day1 ,gen4 i4 #e4 and the ,sabbath day was reckoned to continue the space of time1 from the evening of the sixth day1 to the evening of the seventh1 viz4 from sun-set to sun-set2 as it is said1 ,from even unto even shall ye celebrate your sabbath1 ,lev4 xxiii4 #cb4 ,this farther appears1 from what is said concerning our ,saviour's going into ,capernaum1 and1 on the ,sabbath day1 entering into the synagogue1 and teaching2 whereas it is said1 in a following verse1 ,when the ,sabbath was over1 they brought unto him all that were diseased and possessed with devils2 and the city was gathered together at the door1 and he healed many that were sick of divers diseases1 c4 ,mark i4 #ba4 compared with ver4 #cb-cd4 from whence it appears1 that the ,sabbath was over at sun-set that day2 for the ,jews1 thinking it unlawful to heal on the ,sabbath day1 as they expressly say elsewhere1 would not bring those who had diseases to be healed till the ,sabbath was past4 #b4 ,when a whole natural day1 consisting of twenty-four hours1 is spoken of in scripture1 it is generally called a day and a night1 or an evening and a morning4 ,the ,jews have no compound word to express this by1 as the ,greeks#bca have3 thus it is said1 ,unto two thousand and three hundred days1 then shall the sanctuary be cleansed1 ,dan4 viii4 #ad4 ,the word which we render days1 in the ,hebrew1 signifies1 as our marginal reference observes1 evening morning1 or so many spaces of time1 each of which consists of evening and morning2 and elsewhere it is said1 that ,moses was upon the mount forty days and forty nights1 ,exod4 xxiv4 #bh4 that is1 forty of those spaces of time1 which we call days1 each of which make a day and a night2 so that a day and a night1 according to the ,hebrew way of speaking1 imports no more than a day2 therefore1 when our ,saviour is said to be three days and three nights in the heart of the earth1 it is an hebraism1 which signifies no more than three days1 or three of those spaces of time1 each of which being compleated1 consists of a day and a night4 #c4 ,it is a very common thing1 in scripture1 for a part of a day to be put for a day1 by a synecdoche of the part for the whole2 therefore a part of that space of time1 which1 when completed1 contains day and night1 or the space of twenty-four hours1 is called2 therefore that which is done on the third day1 before it is completely ended1 is said to take up three days in doing3 thus ,esther says1 ,fast ye for me1 and neither eat nor drink three days1 night or day2 ,i also and my maidens will fast likewise1 and so will ,i go unto the king1 ,esth4 iv4 #af4 whereas it is said after this1 that on the third day ,esther put on her royal apparel1 and stood in the court of the king's house1 chap4 v4 #a4 therefore she could not be said to fast three whole days1 but a part thereof2 for1 before the third day was ended1 she went to the king4 ,therefore a part of three days1 or that which is said to be done after three days1 or three days and three nights1 which is all one1 that may be said to be done on the third day1 though not completely ended4 ,therefore our ,saviour may be said to be three days and three nights in the heart of the earth1 that is1 a part of those spaces of time1 which1 if completed1 would have contained three days and three nights4 ,,vi4 ,christ raised himself from the dead by his own power4 ,here let it be considered1 #a4 ,that no power but what is divine1 can raise the dead1 since it is a bringing back the dissolved frame of nature into the same1 or a better state than that in which it was before its dissolution1 and a remanding the soul1 which was in the hand of ,god that it may be again united to its body1 which none can do1 but ,god himself4 ,accordingly the apostle mentions it as a branch of the divine glory1 and ,god is represented1 as he who quickeneth all things1 #a ,tim4 iv4 #ac4 therefore the body of ,christ was raised by divine power3 thus the apostle says1 ,this ,jesus hath ,god raised up1 ,acts ii4 #cb4 and1 when he mentions it elsewhere1 he makes use of a phrase that is uncommonly emphatical2 he wants words to express it1 when he speaks of the exceeding greatness of his power which he wrought in ,christ1 when he raised him from the dead4#bcb #b4 ,since the ,father1 ,son1 and ,holy ,ghost1 are ,god1 as has been observed under a foregoing answer1#bcc it follows1 that this infinite power belongs equally and alike to them all1 and therefore all these divine ,persons may be said to have raised ,christ's body from the dead4 ,that the ,father raised him1 no one denies that speaks of the resurrection2 and the apostle expressly says1 that he was raised up from the dead by the glory of the ,father1 ,rom4 vi4 #d4 ,and it is farther said1 that he raised himself from the dead3 thus he tells the ,jews1 speaking of the temple of his body1 destroy this temple1 and in three days ,i will raise it up1 ,john ii4 #ai4 ,and that the ,holy ,ghost raised him1 seems to be implied in that expression1 in which it is said1 ,he was declared to be the ,son of ,god with power1 according to the ,spirit of holiness1 by the resurrection from the dead1 ,rom4 i4 #d4 that is1 the ,spirit1 by this act of divine power1 declared him to have been the ,son of ,god1 and to have finished the work he came about2 and elsewhere he is said to be quickened by the ,spirit1 #a ,pet4 iii4 #ah4 #c4 ,christ1 by raising himself by his own power1 declared that he was the ,son of ,god1 that is1 not only a divine ,person1 which his ,sonship always implies1 but his mission and authority to act as ,mediator2 and also that he had accomplished the work that he came into the world about4 ,as to what our ,saviour says1 concerning his raising himself by his own power2 the ,socinians apprehending this to be an argument tending to overthrow the scheme they lay down1 who deny his divinity1 are forced to make use of a very sorry evasion1 when they pretend to give the sense of that scripture before mentioned1 ,destroy this temple1 and after three days ,i will raise it up4 ,they suppose1 that the meaning is only this1 that the ,father put life into his dead body1 and united it to the soul1 and1 after that1 he lifted himself up out of the grave1 which is certainly a very jejune and empty sense of the words3 ,is it so great a matter for a ,person1 who was quickened by divine power1 to lift up himself from the grave1 in which he lay8 ,in this sense1 any one may be said to raise himself up1 as well as ,christ1 or any one might raise the dead after this1 by taking him by the hand1 and lifting him up from the ground4 ,this shews how much men are sometimes put to it to support a cause that is destitute of solid arguments for its defence4 ,according to this method of reasoning1 the whole world may be said to raise themselves at the last day1 when ,god has put life into their dead bodies3 but certainly more than this is implied in ,christ's raising himself up1 inasmuch as it is opposed to his body's being destroyed1 or the frame of nature's being dissolved in death2 therefore he certainly intends that he would exert divine power1 in raising himself from the dead1 and hereby declare himself to be a divine ,person1 or the ,son of ,god4 ,,vii4 ,we are next to consider the effects of ,christ's resurrection1 either as they respect himself or his people4 #a4 ,as to what concerns himself4 ,this was a demonstrative evidence that he had fully satisfied the justice of ,god1 or paid the whole price of redemption1 which he had undertaken to do2 for hereby he was released out of the prison of the grave1 not only by the power1 but the justice of ,god1 and received a full discharge2 and accordingly was1 in this respect1 justified1 and a full proof given that the work of redemption was brought to perfection4 ,it is also observed1 that hereby he conquered death1 and destroyed him1 that had the power of it1 to wit1 the devil1 ,heb4 ii4 #ad4 and so procured to himself a right to be acknowledged as the ,lord both of the dead and the living1 ,rom4 xiv4 #i4 ,this is1 in some respects1 different from that universal dominion which he had over all things1 as ,god1 which was the result of his being the ,creator of all things and was not purchased or conferred upon him1 as the consequence of his performing the work which he came into the world about3 ,i say1 this dominion1 which we are considering1 is what belongs to him as ,mediator2 and it includes in it a peculiar right which he has1 as ,mediator1 to confer on his people those blessings which accompany salvation2 and his right to give laws to his church1 defend them from their spiritual enemies1 and bestow all the blessings on them1 which were promised to them in the covenant of grace1 and also in his ordering all the affairs of providence to be subservient thereunto4 ,had he not designed to redeem any of the race of mankind1 he would have had a dominion over the world1 as ,god1 the ,judge of all2 a right to condemn and banish his enemies from his presence3 but he could not be said to exercise dominion in such a way1 as it is displayed1 with respect to the heirs of salvation2 for that would have been inconsistent with his divine perfections4 ,had he not died1 and rose again1 he would1 indeed1 have had a right to have done what he would with his creatures2 but as he could not1 without this have redeemed any1 so he could not confer1 upon a peculiar people1 that possession1 which he is said hereby to have purchased4 #b4 ,the effects of ,christ's resurrection1 which respect his people1 consist more especially in four things4 7#a47 ,their justification is owing hereunto4 ,and we are said sometimes to be justified by his death1 or by his blood1 ,rom4 v4 #i4 so elsewhere we are said to be justified1 both by his death and resurrection1 in different respects1 ,who is he that condemneth8 it is ,christ that died1 yea1 rather that is risen again1 chap4 viii4 #cd4 by which some understand1 that ,christ1 by his death paid the debt1 which we had contracted1 to the justice of ,god2 and1 by his resurrection1 he received a discharge1 or acquittance1 in their behalf1 for whom he died1 and rose again2 so that when he was discharged1 his people might be said to be discharged in him1 as their public ,head and ,representative4 ,this is well expressed in our large ,english ,annotations1#bcd viz4 that 8our justification1 which was begun in his death1 was perfected in his resurrection4 ,christ did meritoriously work our justification and salvation1 by his death and passion2 but the efficacy and perfection thereof1 with respect to us1 dependeth on his resurrection4 ,by his death1 he paid our debt2 in his resurrection1 he received our acquittance1 ,isa4 liii4 #h4 ,being taken from prison1 and from judgment4 ,when he was discharged1 we1 in him1 and together with him1 received our discharge from the guilt and punishment of all our sins20 which is very agreeable to what is said in this answer1 that he did all this as a public ,person1 the ,head of his church4 ,nevertheless1 there is another notion of our justification1 which consists in our apprehending1 receiving1 or applying his righteousness by faith1 which1 as will be observed in its proper place1#bce cannot1 from the nature of the thing1 be said to be before we believe4 7#b47 ,another effect of ,christ's resurrection1 is our quickening in grace2 as it is said1 ,when we were dead in sins1 he hath quickened us together with ,christ1 ,eph4 ii4 #e4 ,this implies either that his death1 being the procuring cause of all inherent grace begun in regeneration1 and carried on in sanctification2 his was the first step taken in order to his applying what he had purchased2 and that afterwards we are raised1 as the consequence thereof1 from the death of sin1 to a spiritual life of holiness2 or else it denotes that communion which believers have with ,christ in his resurrection1 as well as his death1 as he is the ,head and they the members2 which is agreeable to that peculiar mode of speaking1 often used by the apostle ,paul1 who1 in several places of his epistles1 speaks of believers1 as crucified1 dead1 and buried1 risen1 and ascended into heaven1 and sitting at ,god's right hand1 in heavenly places1 in1 or with ,christ4#bcf 7#c47 ,this is also a means for our support against our enemies1 whose utmost rage can extend itself no farther than the grave4 ,they1 for whom ,christ died1 and rose again1 shall obtain a glorious resurrection and eternal life with him2 and therefore he advises his people not to be afraid of them that kill the body1 and1 after that have no more power that they can do1 ,luke xii4 #d4 which will farther appear1 if we consider another effect of ,christ's resurrection1 viz4 7#d47 ,that they are hereby assured of their resurrection from the dead at the last day4 ,christ's resurrection is1 as it were1 the exemplar and pledge of their's2 as hereby he conquered death in his own ,person1 so he gives them ground to conclude1 that this last enemy1 which stands in the way of their complete blessedness1 shall be destroyed1 #a ,cor4 xv4 #bf4 accordingly it is said1 that he is risen from the dead1 and become the first fruits of them that slept1 ver4 #bj4 ,but this will be farther considered1 under a following answer4#bcg ,footnote #bcj3 ,this observation is of use for the explaining the sense of several scriptures1 which contain a seeming contradiction between them3 thus1 in ,luke ix4 #bh4 it is said1 ,about eight days after these sayings1 ,jesus took ,peter and ,john and ,james1 and went up into a mountain to pray2 whereas ,mark says1 in chap4 ix4 #b4 that this was done after six days1 ,luke speaks of the eight days1 inclusive of the first and last4 ,mark speaks of eight days1 exclusive of them both1 which is but six days4 ,footnote #bca3 ,this they call 4 ,footnote #bcb3 ,eph4 i4 #ai1 #bj4 1 power that is great1 even to an hyperbole4 ,footnote #bcc3 ,see ,quest4 ,,ix1 ,,xi4 ,footnote #bcd3 ,see the notes on ,rom4 iv4 #be4 ,footnote #bce3 ,see ,quest4 ,,lxx1 ,,lxxii4 ,footnote #bcf3 ,see ,page #ahb1 ante4 ,footnote #bcg3 ,see ,quest4 ,,lxxxvii4 ,quest4 ,,liii41 ,,liv4 ,,quest4 ,,liii4 ,how was ,christ exalted in his ascension8 ,,answ4 ,christ was exalted in his ascension1 in that having1 after his resurrection1 often appeared unto1 and conversed with his apostles1 speaking to them of those things pertaining to the kingdom of ,god1 and giving them commission to preach the gospel to all nations2 forty days after his resurrection1 he1 in our nature1 and as our ,head1 triumphing over enemies1 visibly went up into the highest heavens1 there to receive gifts for men1 to raise up our affections thither1 and to prepare a place for us1 where himself is1 and shall continue1 till his second coming at the end of the world4 ,,quest4 ,,liv4 ,how is ,christ exalted in his sitting at the right hand of ,god8 ,,answ4 ,christ is exalted in his sitting at the right hand of ,god1 in that1 as ,god-man1 he is advanced to the highest favour with ,god the ,father1 with all fulness of joy1 glory1 and power over all things in heaven and earth1 and doth gather and defend his church1 and subdue their enemies1 furnish his ministers and people with gifts and graces1 and maketh intercession for them4 ,in the former of these answers1 we have an account of ,christ's ascension into heaven2 in the latter1 of his sitting at the right hand of ,god1 which contains a circumstance of glory1 that was immediately consequent hereupon4 ,and accordingly we are led1 ,first1 ,to consider ,christ's ascension into heaven4 ,here we may observe1 #a4 ,the distance of time between his resurrection and ascension1 and what he did during that interval4 ,it is expressly said1 that he shewed himself alive after his passion1 by many infallible proofs1 being seen of them1 viz4 the apostles1 forty days1 and speaking of the things pertaining to the kingdom of ,god1 ,acts i4 #c4 ,some of the evangelists are more particular on this subject than others3 but if we compare them together1 we may observe1 #a4 ,that our ,saviour1 during this interval1 did not converse freely and familiarly with the world1 as he had done before his death1 during the exercise of his public ministry2 and1 indeed1 we cannot learn1 from any account given by the evangelists of this matter1 that he appeared1 so as to make himself known1 to any but his friends and followers4 ,he might1 it is true1 have appeared to the ,jews1 and thereby confuted that lie1 which they so studiously propagated1 that his disciples came by night and stole him away1 and consequently that he was not risen from the dead3 but he thought1 as he might well do1 that he had given them sufficient proof1 before his death1 that he was the ,messiah2 and1 since he designed that his resurrection should be undeniably attested1 by those who were appointed to be the witnesses thereof1 it was needless for him to give any farther proof of it4 ,and1 besides1 his enemies being wilfully blind1 obstinate1 and prejudiced against him1 he denied them any farther means of conviction1 as a punishment of their unbelief2 therefore he would not appear to them after his resurrection4 ,and1 indeed1 had he done it1 it is probable1 considering the malicious obstinacy and rage which appeared in their temper1 that they would have persecuted him again1 which it was not convenient that he should submit to1 his state of humiliation being at an end4 #b4 ,he did not continue all the forty days with his apostles2 nor have we ground to conclude that he abode with them in their houses1 as he did before his death1 nor did he eat and drink with them1 excepting in two or three particular instances1 mentioned by the evangelist1 ,luke xxiv4 #da-dc4 ,john xxi4 #ac4 the design of which was to prove1 that1 after his resurrection1 he had as true an human body1 with all the essential properties thereof1 as he had before his death2 and therefore was not1 as they supposed him to be1 when first they saw him1 a spectrum4 ,all the account we have of his appearing to his friends and followers1 is1 that it was only occasionally1 at such times as they did not expect to see him4 ,at one time1 he appeared to the two disciples going to ,emmaus1 and made himself known to them1 when they came to their journey's end1 and then withdrew himself in an instant2 afterwards1 we read of his appearing to the apostles1 when they were engaged in social worship1 on the day of his resurrection2 and also1 that he appeared to them again on the first day of the following week1 ,john xx4 #ai4 compared with ver4 #bf4 and another time at the sea of ,tiberias1 chap4 xxi4 #a4 and it is expressly said1 after this1 that this was now the third time that ,jesus shewed himself to his disciples1 after that he was risen from the dead1 ver4 #ad4 ,and1 besides this1 we read elsewhere of his being seen of above five hundred brethren at once1 #a ,cor4 xv4 #f4 which was probably in ,galilee1 where his followers generally lived1 which was the country in which he mostly exercised his public ministry before his death4 ,this seems to have been appointed as a place of general rendezvous1 if we may so express it1 as he says1 ,after ,i am risen1 ,i will go before you into ,galilee1 ,mark xiv4 #bh4 and the angel gives the same intimation1 ,go your way1 tell his disciples that he goeth before you into ,galilee2 there shall ye see him1 as he said unto you1 chap4 xvi4 #g4 ,now this intimation being1 as is more than probable1 transmitted to his followers1 five hundred of them waited for him there1 and accordingly he appeared to them4 ,all these appearances were only occasional2 he principally designing thereby to convince them of the truth of his resurrection1 and to give his apostles1 in particular1 instruction concerning some things1 which they were unapprised of before4 ,thus concerning the time which ,christ continued here on earth1 in which he sometimes appeared to his disciples4 ,we now proceed to consider what he imparted to them1 during his stay with1 or at those particular times when he appeared to them4 ,here we cannot certainly determine any thing farther than the account we have thereof in scripture1 in which1 as was before observed1 it is said1 that he spake of the things pertaining to the kingdom of ,god4 ,by the kingdom of ,god1 ,i humbly conceive1 is meant either that glorious state and place to which he was to ascend1 where they should1 at last1 be with him1 which was a very useful and entertaining subject1 and they could not but be happy in hearing those things from him2 or else1 we are hereby to understand the gospel-state1 which1 in the ,new ,testament1 is often called the kingdom of ,god1 or the kingdom of heaven4 ,and accordingly1 as he designed they should be his ministers1 whom he would employ in preaching the gospel1 and thereby promoting the affairs of his kingdom2 it was necessary that they should receive instructions concerning this matter1 without which they could do nothing for the promoting his interest in the world2 or1 at least1 they must have a particular direction from the ,holy ,spirit relating thereunto1 or else1 they would have had no warrant to give instructions to the church concerning this new dispensation4 ,we have no ground to doubt but that they had the ,spirit's direction in every thing that they laid down for the church1 as a rule of faith1 or practice1 afterwards3 this they seem not to have had1 while our ,saviour was with them2 however1 it is more than probable it was a part of what he discoursed with them about1 as he ordered them to teach those1 to whom they were sent1 to observe all things whatsoever he had commanded them1 ,matt4 xxviii4 #bj4 7#a47 ,we have sufficient ground to conclude1 that he gave them direction concerning the observation of the first day of the week1 as the ,christian ,sabbath4 ,he had told them1 before his death1 that he was ,lord of the ,sabbath1 ,mark ii4 #bh4 and now we may suppose that he more eminently discovered himself to be so1 by changing the day from the seventh to the first day of the week4 ,that they had this intimation from him1 concerning the ,christian ,sabbath1 seems probable1 because it was observed by them1 in the interval between his resurrection and ascension2 and1 we read1 more than once1 of his giving countenance to their observance of it1 by his presence with them2 whereas1 at this time1 the ,holy ,ghost was not poured forth upon them2 therefore their practice herein seems to be founded on some intimation given them by our ,saviour1 during his continuance with them forty days2 though perhaps this might be confirmed to them afterwards1 by extraordinary revelation from the ,holy ,ghost4 7#b47 ,it was in this interval that our ,saviour gave them a commission to preach the gospel to all nations1 and instituted the ordinance of baptism1 ,matt4 xxviii4 #ai4 which differs very much from the commission he had before given to his twelve disciples1 when he ordered them not to go in the way of the ,gentiles1 nor to enter into any city of the ,samaritans1 but rather to go to the lost sheep of the house of ,israel1 chap4 x4 #e1 #f4 whereas now none are excluded1 but their commission must be exercised throughout the whole world1 wherever they came2 and1 together with this1 he promised to be with them1 so as to assist and succeed them in their ministry1 to the end of the world4 ,moreover1 he enjoined them to tarry in the city of ,jerusalem1 until they were endued with power from on high1 waiting there for the promise of the ,father1 or for their being baptized by the ,holy ,ghost1 which privilege they should soon after receive1 ,luke xxiv4 #di4 compared with ,acts i4 #d1 #e4 ,this was a very necessary advice which our ,saviour gave them2 for1 though they had a commission to preach the gospel1 they wanted those qualifications for it1 which they were to receive from the ,holy ,ghost4 ,they were also to tarry at ,jerusalem1 after they had received extraordinary gifts from the ,holy ,ghost till they had an intimation given1 in what parts of the world they should begin the exercise of their public ministry4 7#c47 ,though it be not particularly mentioned in the evangelical history1 yet it is not improbable1 that our ,saviour spake to his disciples concerning the nature of the gospel-church1 and its government1 and how they were to exercise their ministry therein2 what doctrines they should preach1 and what success should attend them2 and also what they should suffer for his sake4 ,why may we not suppose that he spake of these things to all his apostles1 when he condescended to tell ,peter1 by what death he should glorify ,god8 ,john xxi4 #ai4 ,and their knowledge of many of these things was necessary for the right discharge of their ministry1 which they were to begin at ,jerusalem1 where the first church was to be planted2 and it can hardly be supposed that he would only give them a commission to preach the gospel1 without some instructions relating thereunto3 but1 since this is only a probable argument1 let me farther add1 that it is certain they afterwards had particular direction from the ,holy ,ghost1 relating hereunto1 who was given1 after ,christ's ascension into heaven1 to lead them into all truth1 or to impart1 by them1 to the gospel-church1 an infallible and standing rule of faith and practice4 ,,ii4 ,after our ,saviour had continued forty days on earth from his resurrection1 and1 in that time1 conversed with his apostles of the things pertaining to the kingdom of ,god2 it is observed1 that he ascended into heaven1 or1 as it is here expressed1 visibly went up into the highest heavens4 ,there are two phrases1 in scripture1 whereby this is set forth3 thus it is said1 ,he was taken up1 and he went up1 ,acts i4 #i1 #aj4 which variation of expression is used by the ,holy ,ghost1 as some think1 to denote two different respects1 or circumstances1 attending his ascension4 ,his going up1 signifies1 that he ascended into heaven by his own power1 pursuant to that right which he had to that glory2 as he says elsewhere1 ,ought not ,christ to suffer1 and to enter into his glory8 ,luke xxiv4 #bf4 ,and when it is said1 he was taken up into heaven1 that signifies the ,father's act in exalting him4 ,as he sent him into the world1 so he took him out of it1 into a better1 when he had finished his work upon earth4 ,this variety of expression we find used in several other scriptures3 thus it is said1 that he ascended up on high1 ,eph4 iv4 #h4 entered into heaven1 ,heb4 ix4 #bd4 and so put in his claim to the heavenly glory2 and1 on the other hand1 it is said1 that he was received up into heaven1 ,mark xvi4 #ai4 and consequently his claim to it admitted of1 and accordingly he was exalted to this honour by ,god's right hand1 ,acts ii4 #cc4 as what was due to him1 as the consequence of his sufferings4 ,but1 that we may more particularly consider what it was for ,christ to ascend into heaven1 #a4 ,we are not to understand hereby that his divine nature was translated from earth to heaven1 or changed the place of its residence2 for that is contrary to the omnipresence thereof4 ,whenever a change of place is ascribed to it1 it respects not his essential1 but his manifestative presence4 ,though it was united to the human nature1 yet it was not confined to it1 or limited by it2 and though it displayed its glory therein1 in one way1 whilst he was here on earth1 and in another1 when he ascended into heaven2 yet1 considered as to its essential glory1 it fills all places2 in which respect it is said1 that he was in heaven whilst here on earth4#bch #b4 ,when we say1 that ,christ ascended into heaven in his human nature1 this is not to be understood in a metaphorical sense1 as though it denoted only his being advanced to a more glorious state1 than he was in before his death2 since heaven signifies a glorious place1 as well as state4 ,were it only to be taken in the former sense1 it might1 for the same reason1 be said1 that there are no saints1 or angels1 locally in heaven1 since the metaphor might as well be applied to them1 as to our ,saviour1 which is directly contrary to the known acceptation of the word in scripture4 ,moreover1 that his ascending into heaven denotes a change of place1 as well as state1 is evident1 inasmuch as1 though his state of humiliation was over immediately after his resurrection2 yet he says1 concerning his human nature1 that1 during his abode forty days here on earth1 though raised from the dead1 ,i am not yet ascended to my ,father1 ,john xx4 #ag4 therefore1 #c4 ,his ascension into heaven is to be understood1 in the most proper and known sense of the word1 inferring a change of place1 as well as state1 denoting his being carried from this lower to the upper world1 in his human nature1 and so entering into that glorious place1 as well as triumphant state4 ,this is called1 ,the heaven of heavens1 ,psal4 cxlviii4 #d4 which gives us ground to conclude1 that the word heaven is taken in various senses in scripture3 thus it is sometimes taken for the air2 and accordingly the fowls1 that fly in it1 are said to fly in the midst of heaven1 ,rev4 xix4 #ag4 and sometimes it is taken for the clouds1 and so we read of the rain1 ,deut4 xi4 #aa4 or dew of heaven1 ,gen4 xxvii4 #bh4 as coming down from thence2 and sometimes it is taken for the stars1 as we read of the stars of heaven1 chap4 xxii4 #ag4 but1 besides all these senses of the word1 it is taken for the seat of the blessed1 the throne of ,god1 where he manifests himself1 in a glorious manner1 to his saints and angels4 ,to this place ,christ ascended2 and1 in this respect1 it is not only said that he went into heaven1 but that he was made higher than the heavens1 ,heb4 vii4 #bf4 or that he ascended far above all heavens1 ,eph4 iv4 #aj4 ,thus it is said1 in this answer1 that he went up into the highest heaven4 ,now that ,christ ascended into heaven1 and that in a visible and glorious manner is evident from the account we have hereof in scripture3 which1 together with the circumstances that went immediately before it1 is what is next to be considered4 ,accordingly we read1 in scripture1 ,that when the eleven disciples were assembled together1 he came with a design to take his leave of them2 and1 after having opened their understandings that they might understand the scriptures1 and had farther confirmed their faith1 by applying them to himself1 and had concluded all those necessary instructions1 which he gave them1 he led them as far as ,bethany2 and then it is said1 in ,luke xxiv4 #ej-ec4 ,he lift up his hands and blessed them2 and1 while he blessed them1 he was parted from them1 and carried into heaven4 ,but1 inasmuch as this relation seems somewhat different from the account given of it by the same inspired writer1 in ,acts i4 #ab4 who observes1 that1 when ,christ had ascended into heaven1 in the sight of his disciples1 they returned to ,jerusalem1 from the mount called ,olivet1 which is from ,jerusalem a ,sabbath day's journey2 and therefore it is plain that he ascended into heaven from that mountain2 how then could he ascend thither from ,bethany8 ,it is observed1 that ,bethany1 ,john xi4 #ah4 was about fifteen furlongs from ,jerusalem1 and the mount of ,olives a ,sabbath-day's journey2 so that ,bethany and the mount of ,olives seem to be almost a mile distant from each other3 if ,christ ascended from one of these places into heaven1 how could he then be said to ascend from the other4 ,the answer that may be given to this seeming inconsistency1 between these two accounts of the place from whence ,christ ascended into heaven1 is1 that the town of ,bethany was situate at the foot of the mount of ,olives2 therefore that part of the mountain that was nearest to it1 might have two names1 to wit1 ,olivet1 which was the name of the whole mountain1 or ,bethany1 which denomination it might take from the adjoining village4 ,or1 if this be not sufficient to account for the difficulty before mentioned1 we may suppose1 that when the evangelist says1 in one of these places1 that our ,saviour led them out as far as ,bethany1 he does not say he was taken up into heaven from thence2 but1 after he led them there1 he blessed them1 and1 while he blessed them1 he was parted from them2 therefore it is probable1 that1 when he was come to ,bethany he gave them an intimation that he should soon be received into heaven2 and1 while he was going from thence1 or going up the mount of ,olives1 he continued blessing them2 and1 when he was come up to that part of the mount from whence he ascended1 he lifts up his hands1 and conferred his last benediction on them1 upon which he was parted from them1 and a cloud received and conveyed him to heaven2 so that there is no inconsistency between the two scriptures1 as to the place from whence he ascended4 ,it is farther observed1 that his ascension was visible2 they looked stedfastly towards heaven as he went up1 ,acts i4 #aj4 ,from this account of ,christ's ascension into heaven1 we may make two or three remarks4 #ast1 ,as to the place from whence he ascended1 which was the mount of ,olives1 it may be observed1 that it was the same place to which he often retired1 when he was at ,jerusalem1 to converse with ,god in secret1 ,luke xxiii4 #ci4 ,here it was that he was in his agony1 ver4 #dd4 in which he sweat great drops of blood1 when having a very terrible apprehension of the wrath of ,god1 which he was to bear1 as a punishment due to our sin1 which was the most bitter part of his sufferings2 and therefore here he chose to begin his triumphs1 as from hence he ascended into heaven4 ,and hereby it seems1 as it were1 to give an intimation to his people1 that they ought to set the glory1 which they shall be advanced to1 against the sufferings of this present life1 as a ground of encouragement and support to them4 ,that place1 which1 at one time1 discovered nothing but what was matter of distress and anguish of spirit2 at another time opened a glorious scene of joy and happiness4 ,this mountain1 which before had been a witness to that horror and amazement1 in which our ,saviour was1 when in the lowest depths of his humbled state1 now represents him as entering immediately into his glory4 ,the place in the mountain1 from whence he ascended1 is not particularly mentioned2 nor is there any mark of sanctity put on it2 though the ,papists with a great deal of superstition1 pretend to discover the very spot of ground from whence our ,saviour ascended1 and impose on those who will believe them1 by shewing them the print of the feet1 which1 they suppose1 he left behind him upon the mountain2 in which place they have erected a church1 open at the top1 to signify his ascension into heaven3 but this is little better than a fabulous conjecture4 ,it is an easy matter to find some hollow place1 in any mountain2 but to say that any such small valley was made by our ,saviour's feet1 as a memorial of his ascending from thence1 is nothing else but an imposition on the credulity of ignorant persons1 without scripture-warrant4 #b;dly1 ,from what is said concerning ,christ's conversing with his disciples about the things pertaining to the kingdom of ,god1 we may observe1 that the work he was engaged in1 just before his ascension into heaven1 was of such a nature1 that it is a very desirable thing for a person1 when called out of the world to be found so doing4 ,our ,saviour's whole conversation1 while on earth1 had some way or other1 a reference to the kingdom of heaven1 and had a tendency to bring his people there2 and this was the last subject that he conversed with them about4 #c;dly1 ,what is said concerning his blessing them when he was parted from them1 was agreeable to what is mentioned concerning ,elijah1 whose translation into heaven was a type of ,christ's ascension thither1 concerning whom it is said1 that he bade ,elisha ask what he should do or desire of ,god for him1 before he was taken from him1 #b ,kings ii4 #i4 ,as the great design of our ,saviour's coming into the world1 was to be a publick blessing to his people2 so the last thing he did for them1 was blessing them1 and that either by conferring blessedness upon them1 as a divine ,person1 or else by praying for a blessing for them as man1 whereby he gave them a specimen of the work which he is engaged in1 in heaven1 who ever lives to make intercession for them2 and it is farther observed1 that he lift up his hands1 and blessed them4 ,sometimes when persons blessed others1 they did it by laying their hands upon them3 this ,jacob did1 when he blessed the sons of ,joseph1 ,gen4 xlviii4 #ad4 as a sign of his faith1 which was herein expressed1 that blessings should descend from ,god upon them4 ,and1 when many persons were blessed at the same time1 instead of laying their hands on them1 they sometimes lifted them up2 accordingly ,aaron is said to lift up his hands towards the people1 and bless them1 ,lev4 ix4 #bb4 ,so ,christ lifted up his hands when he blessed his disciples1 as an external sign of his lifting up his heart to ,god1 while he prayed for the blessings which they stood in need of4 ,thus concerning ,christ's ascension into heaven4 ,there is one thing more mentioned in this answer1 which ,i cannot wholly pass over1 namely1 that he did this as our ,head4 ,the headship of ,christ is a circumstance often mentioned by the apostle ,paul1 who supposes him to stand in this relation to his people1 in every thing that he did for them as ,mediator1 in which he is considered as a public person1 the ,representative of all his elect1 who acted in their name1 as well as for their interest2 which leads us to consider1 ,,iii4 ,that it was necessary that ,christ should ascend into heaven after he had finished his work on earth2 for this was an accomplishment of what was foretold concerning him4 ,this the ,psalmist mentions1 in a very beautiful and magnificent way1 ,lift up your heads1 ,o ye gates1 and be ye lift up ye everlasting doors1 and the ,king of glory shall come in1 ,psal4 xxiv4 #i4 and elsewhere it is said1 ,thou hast ascended on high1 ,psal4 lxviii4 #ah4 which the apostle ,paul particularly applies to his ascension into heaven1 as a prediction thereof1 ,eph4 iv4 #h4 and this was also signified by that eminent type of it1 which was equivalent to a prediction1 in the high priest's entering into the holiest of all1 which the apostle also speaks of1 as shadowing forth the same thing1 ,heb4 ix4 #g1 #h1 #i1 #aa1 #bd4 ,moreover1 this was foretold by our ,saviour himself1 whilst he was here on earth1 before and after his death1 when he tells his disciples1 ,i go to prepare a place for you1 ,john xiv4 #b4 and1 ,i ascend to my ,father1 c4 chap4 xx4 #ag4 so that there was really an appeal to his ascension into heaven1 as well as to his resurrection1 for the proof of his mission1 and his relation to ,god1 as his ,father1 therefore it was necessary that he should ascend thither4 ,it was also necessary1 as this was a glory promised him1 as the consequence of his sufferings2 and accordingly it became him1 for whom are all things1 and by whom are all things1 to make the ,captain of our salvation perfect1 through1 or after his sufferings1 ,heb4 ii4 #aj4 ,it was also necessary that he should ascend visibly into heaven1 or that his apostles1 who were to be witnesses thereof1 as well as of his resurrection1 should see him go thither3 for this was necessary to be believed1 as well as the other1 and whatever they were to give their testimony to1 must be the result of the fullest conviction2 and therefore1 that they might convince the world that he was ascended into heaven1 they must be qualified to tell them1 that they saw him ascend there4 ,object4 ,if it be objected1 that1 since they might give their testimony that he rose again from the dead1 though they did not see him rise1 they might attest the truth of his ascension1 though they had not seen him ascend into heaven4 ,answ4 ,to this ,i answer4 ,it is true1 their witness that he was risen from the dead1 was sufficient1 though they did not see him rise1 inasmuch as they saw him after he was risen1 and had undeniable proofs that he was the same ,person that suffered2 yet there is a circumstance attending his ascension into heaven1 which renders it necessary that they should see him ascend there1 though it was not necessary that they should see him rise from the dead1 in order to their giving conviction to the world as to this matter2 for he did not design that they should see him1 after his ascension1 till his second coming to receive them into heaven1 and then their testimony will be at an end2 and therefore it was necessary that they should see him ascend4 ,the apostle ,paul1 it is true1 at his conversion1 saw him clothed with his heavenly glory in his exalted state2 but this was a singular and extraordinary instance1 which he gave his other disciples no ground to expect2 therefore1 that they might want no qualification that was necessary1 in order to the fulfilling their testimony1 he ascended into heaven visibly1 in the presence of all his apostles4 ,,iv4 ,there are several great and valuable ends of ,christ's ascension1 mentioned in this answer1 some of which were glorious to himself1 and all of them advantageous to his people4 ,accordingly it is observed1 #a4 ,that he triumphed over his enemies2 as the apostle says1 ,when he ascended up on high1 he led captivity captive1 ,eph4 iv4 #h4 which is an allusion to the solemn triumphs of princes1 after having obtained some remarkable and complete victories4 ,now the empire of ,satan was demolished1 his prisoners ransomed1 and accordingly delivered from his power2 and the gospel1 which was to be preached throughout the world1 was a public proclamation of liberty to captives1 and the opening of the prison doors to them that were bound1 ,isa4 lxi4 #a4 compared with ,luke iv4 #ah4 #b4 ,christ ascended into heaven1 that he might receive gifts for men4 ,the scripture seems to distinguish between ,christ's purchasing and his receiving gifts for men2 the former was done by his death2 the latter was consequent on his ascension into heaven4 ,there are two expressions used relating to this matter1 namely1 that of the ,psalmist1 ,thou hast received gifts for men1 ,psal4 lxviii4 #ah4 and the apostle's reference thereunto1 when he says1 ,he gave gifts unto men1 ,eph4 iv4 #h4 that is1 he received gifts for men1 with a design to give them to them1 which he did1 after his ascension into heaven1 when there was a very great effusion of the ,spirit on the gospel-church erected1 and furnished with a variety of ministers1 such as ,apostles1 prophets1 pastors1 and teachers1 for the perfecting of the saints1 for the work of the ministry1 for the edifying of the body of ,christ1 ver4 #aa1 #ab4 which is a farther allusion to the custom of princes in their triumphs1 on which occasion they extend their royal bounty to their subjects4 #c4 ,christ's ascension into heaven to prepare a place for his people1 as he told them he would do1 after his death1 ,john xiv4 #b4 and accordingly he is said to have entered there as the ,fore-runner1 ,heb4 vi4 #bj4 and so he took possession of those heavenly mansions in their name1 to which he designs1 at last1 to bring them4 #d4 ,it is farther observed1 that he ascended into heaven1 to raise up their affections thither1 and to induce them to set their affections on things above1 ,colos4 iii4 #b4 ,that place is always most dear to us1 which is our home1 our rest1 where our best friends reside2 our thoughts are most conversant about it1 and we are inclined to desire to be with them there2 therefore ,christ's being in heaven1 together with all his saints1 is a motive to all believers to have their conversation in heaven1 which is the character given of them by the apostle1 ,phil4 iii4 #bj4 #e4 ,the last thing observed in this answer is1 that ,christ designed to continue in heaven till his second coming at the end of the world2 as it is said1 ,whom the heavens must receive1 till the time of the restitution of all things1 ,acts iii4 #ba4 and then he will come again in this lower world1 not to reside or fix his abode here1 but to receive his people into heaven1 where they shall be with him to all eternity1 as it is said1 ,so shall we ever be with the ,lord1 #a ,thes4 iv4 #ag4 ,thus concerning ,christ's exaltation in his ascension into heaven2 we now proceed to consider him1 ,secondly1 ,as exalted in sitting at the right hand of ,god1 which is a glory that was conferred upon him after his ascension into heaven4 ,this is a figurative way of speaking1 which the ,holy ,ghost condescends to make use of2 and it cannot be understood in any other sense1 since ,god being a ,spirit1 is without body1 or bodily parts2 and1 being immense1 the heaven and heaven of heavens cannot contain him1 #a ,kings viii4 #bg4 therefore it does not denote the situation of ,christ's human nature in some particular part of heaven1 but his being advanced to the highest honour there4 ,as the right hand1 amongst men1 is used to signify some peculiar marks of honour conferred on them who are seated there2 thus when ,bathsheba went in unto king ,solomon1 he caused a seat to be set for her1 and she sat at his right hand1 chap4 ii4 #ai4 ,so when ,christ is said to sit on the right hand of the throne of the ,majesty in the heavens1 ,heb4 viii4 #a4 it denotes the highest degree of honour conferred on him1 as ,mediator2 and particularly his sitting there denotes1 #a4 ,that glorious rest which he enjoys1 after having sustained many labours and afflictions in this world2 a sweet repose1 and perfect deliverance from all those things which formerly tended to make him uneasy1 while in his way to it4 #b4 ,it also implies that honour and supreme authority which he is invested with4 ,others are represented as servants standing in the presence of ,god2 accordingly it is said1 ,thousand thousands ministered unto him1 and ten thousand times ten thousand stood before him1 ,dan4 vii4 #aj4 but ,christ is distinguished from them all by this mark of regal dignity1 in that he sits and rules upon his throne1 ,zech4 vi4 #ac4 ,thus the apostle says1 concerning him1 that1 having purged our sins1 he sat down on the right hand of the ,majesty on high1 intimating1 that he was made so much better than the angels1 as he hath1 by inheritance1 obtained a more excellent name than they1 ,heb4 i4 #c1 #d4 which he farther proves1 when he says1 ,to which of the angels1 said he1 at any time1 sit on my right hand till ,i make thine enemies thy footstool1 ver4 #ac4 #c4 ,it also signifies the perpetuity1 or eternal duration of his ,mediatorial glory and authority1 as to sit1 in scripture1 often signifies1 to abide3 but this has been before considered1 when we spake concerning the eternity of ,christ's kingdom#bci4 ,there are other things1 mentioned in this answer1 which are the fruits and effects of ,christ's sitting at the right hand of ,god1 to wit1 the exercise of his power over all things in heaven and earth2 and1 as the consequence thereof1 gathering and defending his church1 subduing their enemies1 and furnishing his ministers with gifts and graces3 but these will be more particularly insisted on1 under a following answer1 in which we shall be led to speak concerning the special privileges of the visible church#bdj4 ,therefore what we are next to consider is1 that ,christ1 as sitting at the right hand of ,god1 makes intercession for his people4 ,footnote #bch3 ,see ,vol4 ,i4 page #cdg4 ,footnote #bci3 ,see ,page #cic4 ,footnote #bdj3 ,see ,quest4 lxii1 lxiii4 ,quest4 ,,lv4 ,,quest4 ,,lv4 ,how doth ,christ make intercession8 ,,answ4 ,christ maketh intercession1 by his appearing in our nature1 continually before the ,father in heaven1 in the merit of his obedience and sacrifice on earth1 declaring his will to have it applied to all believers1 answering all accusations against them1 procuring for them quiet of conscience1 notwithstanding daily failings1 access with boldness to the throne of grace1 and acceptance of their persons and services4 ,the intercession of ,christ1 as has been observed1 under a foregoing answer1 is a branch of his priestly office1 and is founded on his satisfaction4 ,the reason why it is mentioned in this place1 after we have had an account of his death1 resurrection1 and ascension into heaven1 is1 as ,i conceive1 because the apostle lays down these heads in the same order1 when he speaks of them1 ,it is ,christ that died1 yea1 rather that is risen again1 who is even at the right hand of ,god1 who also maketh intercession for us1 ,rom4 viii4 #cd4 ,in speaking concerning ,christ's intercession1 ,i4 ,we shall consider the necessity thereof2 and that1 #a4 ,because this was foretold and typified4 ,it was predicted1 concerning him1 that he should make intercession for transgressors1 ,isa4 liii4 #ab4 and elsewhere ,god the ,father is represented1 as saying to him1 ,ask of me1 and ,i shall give thee the heathen for thine inheritance1 and the uttermost parts of the earth for thy possession1 ,psal4 ii4 #h4 which words1 though they contain the form of a command1 are1 doubtless1 a prediction relating to this matter1 whereby it is intimated1 that the glorious success of the gospel1 when preached to the world1 should not only be the purchase of his death1 but the consequence of his intercession2 and what ,elihu speaks of an advocate1 as pleading the cause of a poor afflicted person1 and saying1 ,deliver him from going down to the pit2 ,i have found a ransom2 and as it is farther added2 ,he shall pray unto ,god1 and he shall be favourable to him1 and he shall behold his face with joy2 for he will render unto man his righteousness1 ,job xxxiii4 #bc1 #bd1 #bf4 seems rather to be understood of ,christ than any other2 for it is most agreeable to the character given him of a messenger with him1 and an interpreter one among a thousand1 and his being gracious unto him1 when he thus makes intercession for him4 ,moreover1 when the ,psalmist represents him1 as saying1 concerning his enemies1 ,i will not take up their names into my lips1 ,psal4 xvi4 #d4 it plainly intimates his design to intercede for all others1 namely1 for his people4 ,and that ,david does not here speak in his own person1 but in the person of ,christ1 is very evident1 because it was his duty1 in common with all mankind1 to pray for his enemies2 and therefore he speaks of another sort of intercession1 viz4 ,christ's1 that which is different from that which one man is obliged to make for another4 ,this appears1 in that1 in some following verses1 we have a prediction of his rising from the dead before he saw corruption1 as it is particularly applied to him in the ,new ,testament1 ,acts ii4 #ca4 ,and to this we may add2 that as ,christ's intercession was expressly foretold by the prophets2 so it was typified by the ,high ,priest's entering every year into the holy of holies1 with blood and incense1 to appear before ,god in the behalf of the people1 as making intercession for them4 ,this is expressly applied to ,christ1 as the anti-type1 and his entering into heaven2 now to appear in the presence of ,god for us1 ,heb4 ix4 #g1 #i4 compared with ver4 #aa1 #ab1 #bd4 #b4 ,christ's intercession was necessary1 as the condition of fallen man required it4 ,some have been ready to conclude1 that1 by reason of that infinite distance there is between ,god and man1 it was necessary that there should be an advocate to procure for him a liberty of access to ,god3 but that does not evidently appear1 for as we have no ground to conclude1 that the holy angels1 though infinitely below him1 are admitted into his presence1 or made partakers of the blessings1 that are the result thereof1 by the intervention of an advocate1 or intercessor1 with him1 in their behalf2 so man would not have stood in need of a ,mediator1 or advocate1 to bring him into the presence of ,god1 or plead his cause1 any more than he would have needed a ,redeemer1 had he not fallen3 but his present circumstances require both2 it is necessary therefore that ,christ should intercede for him4 7#a47 ,because1 being guilty1 he is rendered unworthy to come into the presence of ,god1 and actually excluded from it2 as the ,psalmist says1 ,thou art not a ,god that hast pleasure in wickedness2 neither shall evil dwell with thee4 ,the foolish shall not stand in thy sight2 thou hatest all workers of iniquity1 ,psal4 v4 #d1 #e4 ,this punishment is the immediate consequence of guilt1 whereby the sinner is exposed to the curse of ,god1 whose holiness obliges him to order such to depart from him4 ,moreover1 there is a servile fear1 or dread of him1 as a consuming fire that attends it2 upon which account1 he desires rather to fly from1 than to have access to him2 therefore he needs an intercessor to procure this privilege for him4 7#b47 ,there are many accusations brought in against him1 as a ground and reason why he should be excluded from the divine favour1 and not have any saving blessings applied to him1 which must all be answered2 and therefore there is need of an advocate to plead his cause4 ,,ii4 ,none but ,christ our great ,mediator and advocate1 is fit to manage this important work for us4 ,we cannot plead our own cause2 for guilt stops our mouths1 as well as renders us unworthy of any blessing from ,god4 ,and it is certain that no mere creature can do this for us2 for none can speak any thing in their favour1 who are under a sentence of condemnation1 unless an expedient were found out to bring them into a state of reconciliation with ,god1 for that would tend to the dishonour of his justice2 and none can plead for any blessing to be bestowed on them1 but he who was able to make atonement for them1 which no mere creature could do1 since the greatest price1 that he can give1 is far from being of infinite value3 but such a price as this ,christ has laid down1 as has been before considered1 in speaking concerning his priestly office2 and therefore he alone is fit to be an advocate1 or intercessor1 for his people2 which leads us to consider1 ,,iii4 ,that ,christ is his people's advocate1 or makes intercession for them4 ,this appears from several scriptures2 thus it is said1 ,he ever liveth to make intercession for them1 ,heb4 vii4 #be4 and we have an ,advocate with the father1 ,jesus ,christ the righteous1 #a ,john ii4 #a4 #a4 ,christ is represented as making intercession for his people before his incarnation2 as when it is said1 ,zech4 iii4 #b4 ,the ,lord said unto ,satan1 ,the ,lord rebuke thee1 ,o ,satan#bda4 #b4 ,after his incarnation1 he interceded for his people in his human nature2 and while he was here on earth1 he did it agreeably to that state1 in which he then was1 though the efficacy of his intercession depended on his compleating the work of our redemption1 which was not done before he arose from the dead2 in which respect1 there was something proleptical in his intercession then1 as well as when he is represented as making intercession before his incarnation2 therefore1 #c4 ,as the price of redemption was not fully paid till his state of humiliation was at an end1 upon which account he is generally styled a consummate ,mediator from that time1 when he was made perfect through sufferings1 ,heb4 ii4 #aj4 so he was1 after that1 a compleat advocate1 or intercessor1 for his people2 in which respect1 he is said1 in a way of eminency1 to make intercession for them1 after his death1 resurrection1 and ascension into heaven1 in his glorified state1 in which he manages their cause with an advantageous plea1 which he could not use1 while here on earth2 for then he had not accomplished his work of redemption1 and therefore could only plead the promise made to him1 upon condition of his bringing that work to perfection1 which was then only begun4 ,and also whatever act of worship he then performed1 it was agreeable to that state of humiliation1 in which he was3 but now he is in heaven1 and consequently his work of redemption finished2 he pleads his absolute and actual right to receive those blessings for his people1 and apply them to them1 which ,god before had promised in the covenant of redemption2 and this he does with those circumstances of glory1 that are agreeable to his exalted state1 as sitting at ,god's right hand1 and having such visible marks of the divine favour1 that nothing can be denied him that he asks for4 ,it is true1 while he was here on earth1 he says1 ,father ,i thank thee1 that thou hearest me always1 c4 ,john xi4 #da1 #db4 which he might well say1 inasmuch as there was sufficient security1 or ground to conclude1 that he could not fail in the work which he was engaged in1 so as to leave it incomplete4 ,how much more may he say this1 when he is in his exalted state1 and pleads as one that has brought the work1 he came into the world about1 to perfection8 ,and to this let me add1 that he will intercede for his people for ever1 as he shall always continue in this exalted state4 ,and1 indeed1 it cannot be otherwise2 if ,christ's presence in heaven be a full and comprehensive plea for all the blessings we enjoy or hope for2 then so long as he shall abide there1 he will intercede for us1 and that will be for ever4 ,that this may farther appear1 let it be considered2 that the sacrifice1 which he offered for his people while on earth1 procured for them not only the blessings they enjoy in this world1 but those that they shall be possessed of in heaven4 ,and as his being received into heaven was a convincing evidence1 that what he did and suffered1 before he went thither1 was accepted1 and deemed effectual to answer all the valuable ends thereof2 so his continuance there will remain a standing and eternal evidence thereof2 which contains in it the nature of a plea4 ,but this respects not only the blessings they now enjoy1 but all that they hope for1 therefore their eternal happiness is founded thereon2 which is what the apostle principally intends1 when he says1 ,he ever liveth to make intercession for them1 ,heb4 vii4 #be4 ,,iv4 ,we shall now consider the difference between ,christ's intercession for us with the ,father1 and our praying for ourselves1 or others1 and that when we address ourselves either to men or ,god4 #a4 ,when we intercede with men to obtain some favour from them1 we hope1 either by our arguments1 or importunity1 or at least1 by our interest in them1 or some obligation which we have laid them under1 to persuade them to alter their minds1 as we are treating with mutable creatures4 ,but this is by no means applicable to ,christ's intercession1 in which he deals with an unchangeable ,god1 who has1 in various instances1 declared his love to1 and willingness to save all those1 whose salvation he intercedes for2 in which sense we are to understand our ,saviour's words1 ,i say not unto you1 that ,i will pray the ,father for you2 for the ,father himself loveth you1 ,john xvi4 #bf1 #bg4 ,moreover1 when we intercede with men for any favour1 we don't usually present any price paid by us for the benefit we intercede for2 but ,christ in interceding for his people1 presents the merit of his obedience and sacrifice1 which is the only thing that renders it effectual4 #b4 ,when we pray to ,god for ourselves1 or others1 this differs from ,christ's intercession1 in that we present ourselves and our petitions to him in the name of ,christ1 and hope for a gracious answer1 in the virtue of his mediation and righteousness2 so that our access to ,god is mediate1 ,christ's immediate4 ,we plead what he hath done for us1 as our ,surety1 and not any thing done by ourselves2 but he pleads what was done by himself4 ,we acknowledge1 in all our supplications1 that we are unworthy of the least of his mercies2 whereas he appears in our behalf before ,god1 as one who is worthy to have that granted which he pleads for4 ,v4 ,we shall now consider how ,christ makes intercession2 and it is observed1 that he does this1 #a4 ,by his appearing in our nature continually before the ,father in heaven1 in the merit of his obedience and sacrifice on earth4 ,this is taken from the practice of attornies1 or advocates1 in civil courts1 when a cause is to be tried1 in which case the plaintiff or defendant does not appear himself1 but his advocate appears for him3 thus ,christ appears in the presence of ,god for us4 ,this virtually includes in it the nature of a plea4 ,for the understanding of which1 let it be considered1 that as ,god cannot1 consistently with the glory of his divine perfections1 save any of the fallen race of mankind1 upon any other condition1 than that satisfaction should be given to his justice1 and such a price of redemption paid1 as tended to secure the glory of his holiness1 and other perfections1 he has1 in his eternal covenant with the ,son1 promised1 that if he would perform this work1 then he would bring his people to glory4 ,christ1 on the other hand1 undertook it with this encouragement1 that1 when he had perfected it1 he should be received into glory1 as a public testimony that justice was fully satisfied2 therefore his being set at ,god's right hand1 in heavenly places1 as the consequence thereof1 is a convincing evidence1 to angels and men1 that his work is brought to perfection4 ,accordingly his being there1 or appearing in heaven1 contains in it the nature of a plea2 more especially if we consider him as appearing there as our ,head and compleat ,redeemer1 who has finished the work which he came into the world about4 ,this ,i take to be the principal idea in ,christ's intercession4 ,if it be farther enquired1 whether he makes use of a voice1 as we do1 when we pray for ourselves1 or others8 ,i dare not deny that he does1 since he made use of words when he prayed for his people on earth2 which was a short specimen of his intercession for them in heaven3 but yet it must be considered1 7#a47 ,that it is impossible for words to express the particular necessities of every one1 whom he appears for in heaven1 at the same time2 and to suppose that ,christ represents the case of one at one time1 and another at another1 as we do when we pray for different persons1 is hardly sufficient to answer all the valuable ends of his intercession1 for all his people at all times2 neither are we to suppose1 since the human nature of ,christ is not omniscient1 that he has therein a comprehensive view1 at once1 of all the particular necessities of his people1 for that would be to confound his human nature with his divine2 and it is only in the human nature that he prays1 though the efficacy of this prayer is founded on the infinite value of his oblation performed therein1 which was the result of its union with the divine1 as has been before observed#bdb2 therefore1 7#b47 ,when ,christ is said to make use of words in interceding for his people1 these are principally to be considered1 as expressive of their wants and infirmities in a general way2 so that a few comprehensive words may include in them the general idea of those things that are common to them all4 ,in this respect1 ,i am far from denying that ,christ1 in interceding for his people1 makes use of words2 but1 when we consider his being in heaven1 or appearing in the presence of ,god in the behalf of his people1 as virtually containing 7as was before hinted7 the nature of a plea1 this extends itself to every particular necessity of those for whom he intercedes at all times4 #b4 ,it is farther observed1 that ,christ1 in making intercession1 declares his will to have the merit of his obedience and sacrifice applied to all believers3 thus he says1 ,father1 ,i will that they also whom thou hast given me be with me where ,i am1 that they may behold my glory1 c4 ,john xvii4 #bd4 in which he does1 as it were1 make a demand of what is due to him1 in right of his purchase2 and so it is distinguished from a supplication1 or entreaty1 that ,god would bestow an unmerited favour4 ,all our prayers1 indeed1 are supplications1 that ,god would bestow upon us undeserved blessings2 but ,christ's prayer is a kind of demand1 of a debt due to him pursuant to the merit of his obedience and sufferings4 ,moreover1 this mode of speaking may be farther understood1 as containing an intimation of his divine will1 to have what he purchased1 in his human nature1 applied to his people2 though this is rather a consequence of his intercession1 than1 properly speaking1 a formal act thereof4 #c4 ,it is farther observed1 that he intercedes for his people1 by answering all accusations that may be brought in against them3 thus the apostle1 ,rom4 viii4 #cc1 #cd4 supposes a charge to have been brought in against ,god's elect1 and that they were under a sentence of condemnation2 and shews how this sentence is reversed by the death of ,christ2 and the charge answered by his intercession4 ,if we consider the many things laid to the charge of ,god's elect1 either by the world1 satan1 or their own consciences1 these are supposed to be either false or true4 ,what is falsely alleged1 ,christ1 as their ,advocate1 answers1 by denying the charge1 and undertakes to vindicate them from it3 but when the thing laid to their charge is undeniably true2 as1 for instance1 that they are sinners1 and have thereby contracted guilt1 and deserve to be for ever banished from the presence of ,god2 this ,christ undertakes to answer1 no otherwise than by pleading the merit of his obedience and satisfaction1 whereby they obtain remission of sins and a right to eternal life4 ,,vi4 ,christ1 by his intercession1 procures for his people many valuable privileges1 three of which are mentioned in this answer4 7#a47 ,quiet of conscience1 notwithstanding daily failings4 ,this supposes1 that the best believers on earth1 by reason of the remainders of indwelling corruption1 are liable to many sinful infirmities2 as it is said1 ,there is not a just man upon earth1 that doth good and sinneth not1 ,eccles4 vii4 #bj4 and1 ,if we say we have no sin1 we deceive ourselves1 and the truth is not in us1 #a ,john i4 #h4 ,and these have a proportionable degree of guilt attending them2 and this guilt has a tendency to make the conscience uneasy1 unless we have an ,advocate1 who has a sufficient plea to allege in our defence3 but such an one is ,christ1 and consequently his intercession procures for us this privilege2 ,if any man sin we have an ,advocate with the ,father1 ,jesus ,christ the righteous1 chap4 ii4 #a4 7#b47 ,he also procures for us access1 with boldness1 to the throne of grace4 ,as sin renders us guilty2 so guilt exposes us to fear1 and a dread of coming before the throne of ,god1 as a ,god of infinite holiness and justice3 but when he is represented as sitting on a throne of grace1 as the consequence of ,christ's death and intercession1 our servile fear is removed1 and we are encouraged1 as the apostle says1 to come boldly unto the throne of grace1 that we may obtain mercy1 and find grace to help in time of need1 ,heb4 iv4 #af4 7#c47 ,another consequence of ,christ's intercession is1 the acceptance of our persons and services2 first1 of our persons1 then of our services2 as it is said1 ,the ,lord had respect unto ,abel1 and to his offering1 ,gen4 iv4 #d4 ,the acceptance of our persons is a branch of our justification1 which is founded on ,christ's sacrifice and intercession1 as it is said1 ,he hath made us accepted in the beloved1 ,eph4 i4 #f4 ,and the acceptance of our services1 which are performed by faith1 supposes the removal of the guilt that attends them1 by reason of our sinful infirmities3 thus ,god's people are called an holy priesthood1 and said to offer up spiritual sacrifices acceptable to ,god by ,jesus ,christ1 #a ,pet4 ii4 #e4 ,,vii4 ,let us consider how ,christ's intercession ought to be improved by us4 #a4 ,it is a great remedy against those desponding or despairing thoughts1 which we are sometimes liable to1 by reason of the guilt of sin1 when charged on our consciences2 in which case1 we should give a check to ourselves1 and say1 with the ,psalmist1 ,why art thou cast down1 ,o my soul8 and why art thou disquieted within me8 ,psal4 xlii4 #aj4 ,why should we entertain such sad and melancholy thoughts1 especially if ,christ intercedes1 on our behalf1 for the forgiveness of all our sins8 and our sincere repentance1 together with the exercise of those other graces1 that accompany it1 will afford us an evidence of our interest in this privilege1 which will be an expedient to raise our dejected spirits1 and fill us with the joy of his salvation4 #b4 ,christ's intercession is to be improved by us1 as an encouragement to prayer2 and1 as a farther ground1 to conclude1 that our poor1 broken1 imperfect breathings1 shall be heard and answered for his sake1 who pleads our cause4 #c4 ,this is a great inducement to universal holiness1 when we have ground to conclude1 that those services1 that are performed to his glory1 shall be accepted1 upon the account of his intercession4 ,footnote #bda3 ,christ did not intercede for his church before his incarnation formally1 inasmuch as it is inconsistent with his divine nature to pray2 prayer being an act of worship2 but virtually1 by which we are to understand that all the blessings which the church then enjoyed1 were founded on the sacrifice1 which1 in the fulness of time1 he designed to offer2 and this is1 by a prolepsis1 represented as though it had been then done1 in the same sense as he is elsewhere said to be the ,lamb slain1 from the foundation of the world4 ,see page #cig4 ,footnote #bdb3 ,see ,page #bce4 ,quest4 ,,lvi4 ,,quest4 ,,lvi4 ,how is ,christ to be exalted in his coming again to judge the world8 ,,answ4 ,christ is to be exalted in his coming again to judge the world1 in that he1 who was unjustly judged and condemned by wicked men1 shall come again at the last day1 in great power1 and in the full manifestation of his own glory1 and of his ,father's1 with all his holy angels1 with a shout1 with the voice of the arch-angel1 and with the trumpet of ,god1 to judge the world in righteousness4 ,our ,saviour being in his exalted state1 is to continue at the right hand of ,god1 till he has finished the remaining part of his work1 in the application of redemption1 and1 by his ,spirit1 in the methods of his providence and grace1 brought in the whole number of the elect2 after which follows another branch of his ,mediatorial glory1 when he shall come again to judge the world at the last day1 which is the subject matter of this answer4 ,for the understanding of which1 let it be considered1 ,i4 ,that though he was1 before this1 solemnly invested with a power of exercising judgment1 and is continually distributing rewards and punishments in the course of his providence2 yet the full manifestation of his glory1 as ,judge of quick and dead1 and that in a visible manner in his human nature1 is deferred till the last day4 ,though he be now known by the judgments that he executes1 which are oftentimes attended with wonderful displays of his divine glory2 and1 though the eternal state of all men be fixed by him at their death1 at which time a particular judgment is passed on them by him1 as the apostle says1 ,it is appointed unto men once to die1 and after this the judgment1 ,heb4 ix4 #bg4 yet this is done without those external and visible marks of glory in his human nature1 with which he shall appear in the end of time4 ,this is styled1 ,the last day1 ,john xi4 #bd4 chap4 xii4 #dh4 and1 in that respect1 that measure of duration1 which we generally call time1 will be ended1 and another1 which is distinguished from it1 which1 by reason of its having no end1 is called eternity1 shall commence2 not that it is like eternity of ,god1 without succession3 but some think it differs from time1 principally in this1 that it shall not be described by the same measures that it now is2 nor shall the motion of the heavenly bodies produce those effects which they do1 in the frame of nature1 whereby the various changes of seed-time and harvest1 summer and winter1 day and night follow each other in their respective courses4 ,some1 indeed1 think that this is called a day1 in the same sense as the present season1 or dispensation of grace1 is sometimes called the sinner's day1 ,luke xix4 #db4 or the day of ,god's patience1 and long-suffering4 ,and when this shall be at an end1 and the gospel1 which is compared to a glorious light1 that shines therein1 shall be no longer preached1 the end thereof being fully answered1 this may well be styled the last day1 when ,christ shall come to judgment4 ,,ii4 ,this glorious appearing of ,christ to judge the world1 is set in opposition to that part of his state of humiliation1 in which he was unjustly judged and condemned by wicked men1 and is designed to aggravate the crime of those1 at whose tribunal he stood1 who1 though he then told them of this matter1 namely1 that hereafter they should see the ,son of man sitting on the right hand of power1 and coming in the clouds of heaven1 ,matt4 xxvi4 #fd4 yet they believed him not4 ,and this may also be considered1 as set in opposition to all that contempt1 which his name1 interest1 and gospel1 daily meet with1 in an ungodly world1 whereby he is1 as it were1 judged and condemned afresh1 and the unjust sentence that was passed upon him1 in effect1 approved of2 from all which1 ,christ shall be for ever vindicated1 when his glory shines forth in a most illustrious manner1 as calling the whole world to stand at his tribunal1 and rewarding every one according to their works4 ,,iii4 ,the time when ,christ shall thus come to judge the world1 is unknown1 either by angels or men2 and1 indeed1 our ,saviour himself1 while here on earth1 speaks of this1 as a secret1 that had not been made known to him1 as man1 ,mark xiii4 #cb4 and the reason why ,god has thus concealed it1 is because he would not give occasion to any to indulge the least degree of carnal security1 7for the same reason that he has not made known to us the term or bounds of life7 but that we may be always ready for his coming4 ,therefore we cannot but reckon it an instance of unwarrantable presumption in several ,jewish writers1 and some of the ,fathers after them1#bdc to suppose1 as they do1 that the world shall continue six thousand years1 from the creation2 and that1 as it was made in six days1 and the seventh ordained to be a ,sabbath1 this had a mystical signification2 and accordingly1 in its application to this matter1 a day answers to a thousand years2 or that1 as the world was two thousand years without the written word1 or law of ,god1 and after that1 two thousand years under the law1 so the days of the ,messiah shall continue two thousand years1 and then follows the eternal sabbatism at ,christ's second coming4 ,as for the ,jews1 who speak of this matter1 their unbelief is condemned out of their own mouths2 since they do1 as it were1 concede1 that the time in which the ,messiah was to come1 was that in which he actually appeared2 notwithstanding1 this is a groundless conjecture1 so far as it respects the end of the world2 and1 indeed1 it is an entering into a secret1 which is altogether hid from mankind4 ,,iv4 ,we are now to consider that glory with which ,christ shall appear1 when he comes to judge the world4 ,accordingly it is said1 he shall come in the full manifestation of his own glory1 and of his ,father's1 with all his holy angels1 and with other circumstances1 that will be very awful and tremendous4 #a4 ,he shall come in his own glory1 by which we are to understand1 that the glory of his divine nature shall shine forth1 or be demonstrated in a more illustrious manner1 than it has hitherto been4 ,when he was here on earth1 this glory had1 as it were a veil put on it1 by reason of the low and humbled state of his human nature3 but1 when he shall come again in his exalted state1 it will never be a matter of doubt to any1 whether he be ,god incarnate or no4 ,and to this we may add1 that there will be many things done by him1 when he comes to judgment1 which will be eminently the effects of his divine power1 wisdom1 justice1 goodness1 and faithfulness1 whereby the glory of his divine nature will farther appear1 in determining the final state1 both of angels and men4 #b4 ,he is also said to appear in his ,father's glory4 ,for the understanding of which let us consider1 7#a47 ,that whatever work he is engaged in1 or glory he receives as ,mediator1 it takes its rise from the ,father2 it was he that called him to perform it1 sanctified1 and sent him into the world1 furnished him with an human nature1 united to his divine ,person4 ,from him it was that he received a commission to lay down his life1 and to take it upon him again2 and it is he who hath appointed the day in which he will judge the world2 and1 pursuant to this decree and appointment1 he will come to perform this glorious work4 7#b47 ,every thing that he does as ,mediator1 is referred to the glory of the ,father2 as he says1 ,i honour my ,father1 ,john viii4 #di4 and therefore this work1 which is1 as it were1 the laying the top-stone of the glorious fabric of our salvation1 will tend eminently to set forth the ,father's glory1 who laid the foundation stone thereof4 7#c47 ,whatever work he performs for the honour of the ,father1 he receives from him1 a testimony of his highest approbation of him therein4 ,when he was here on earth1 as the apostle says1 ,he received from the ,father honour and glory2 when there came such a voice to him from the excellent glory1 saying1 ,this is my beloved ,son in whom ,i am well pleased1 #b ,pet4 i4 #ag4 ,this testimony was given to him at his baptism1 and transfiguration in the holy mount2 the latter of which the apostle more immediately refers to1 as appears by the following words2 therefore we may conclude1 7#d47 ,that since his coming to judgment will be the most illustrious part of his mediatorial work1 he will have the most glorious testimony from the ,father2 and1 indeed1 his receiving the saints into heaven1 who are styled1 ,blessed of his ,father1 who shall inherit the kingdom which he had prepared for them1 from the foundation of the world1 ,matt4 xxv4 #cd4 will be a standing monument of his approbation of him1 or well-pleasedness with whatever he has done in order thereunto2 and therefore he may well be said to come in the glory of his ,father4 ,v4 ,he is farther said to come in the glory of his angels4 ,this1 indeed is to be understood in a sense different from that of his appearing in his own glory1 or that of his ,father2 for the angels are said rather to behold and admire his glory1 than to confer any branch thereof upon him4 ,however1 they are described as attending him in his coming1 as it is said1 ,he shall come in his glory1 and all the holy angels with him1 ver4 #ca4 and accordingly he will appear in the glory of his angels1 as they shall be his retinue1 and bear a part in the solemnity of that day1 whereby they not only acknowledge his rightful authority to engage in this glorious work1 but their willingness to attend him in every part thereof1 in which he thinks fit to employ them1 as ministering spirits1 in subserviency to the proceedings of that day4 ,and this leads us to consider that glorious solemnity1 together with some things that will be done1 preparatory to ,christ's judging the world4 ,accordingly it is said1 ,,vi4 ,that he shall come with a shout1 with the voice of the arch-angel1 and with the trumpet of ,god1 which are the apostle's words1 #a ,thes4 iv4 #af4 and he adds1 that this shall be attended with the resurrection from the dead1 and the change of those who being found alive1 shall be caught up together in the clouds1 to meet the ,lord in the air2 and elsewhere he says1 ,the trumpet shall sound1 and the dead shall be raised incorruptible1 and we shall be changed1 #a ,cor4 xv4 #eb4 and our ,saviour speaks of a throne's being erected2 and that when he shall come in his glory1 and all the holy angels with him1 he shall sit on the throne of his glory1 ,matt4 xxv4 #ca1 #cb4 ,we also read of the gathering of the whole world before him1 and the separation of the righteous from the wicked1 which is said to be done by the ministry of angels1 chap4 xxiv4 #ca4 and chap4 xix4 #bh4 these things will immediately go before ,christ's judging the world3 but since it is expressly said1 in this answer1 that he shall come with a shout1 with the voice of the archangel1 and the trumpet of ,god1 this we shall particularly consider4 ,and1 #a4 ,when he is said to come with a shout1 and with the voice of the archangel1 it does not seem probable1 that by a shout1 is meant an articulate sound1 as the word is sometimes applied1 when used by us1 as signifying that joy and triumph which is expressed by those who shout for victory4 ,notwithstanding the word may be understood in a metaphorical sense1 signifying some triumphant expressions of joy1 suitable to the great occasions2 or the word1#bdd which we render a shout1 may signify the powerful word of command given by our ,saviour1 whereby the dead are called out of their graves2 and agreeable hereunto1 it is added1 that ,christ shall come with the voice of the arch-angel4 ,this has given occasion1 to some1 to enquire1 whether there be one among the angels who is called so1 as being the prince and chief of all the rest1 who will receive the word immediately from ,christ1 and transmit it to other angels1 whereby the world will be summoned to appear before his tribunal2 but it is very difficult for us to account for this matter4 ,that there is a very beautiful order and harmony among the angels1 is beyond dispute2 nevertheless1 we have no ground to assert1 that one is superior to the rest1 unless that be the meaning of the word arch-angel1 in this1 and two or three other scriptures1 in which we meet with it4 ,but1 though ,i will not contend with those who are otherwise minded1 yet ,i am rather inclined to think that the word is always applied to our ,saviour1 and that he is called the arch-angel1 as he is the head and sovereign of all the angels1 who1 as the apostle says1 were created by him1 and for him1 ,col4 i4 #af4 and who are commanded to worship him1 ,heb4 i4 #f4 and1 as it is said elsewhere1 ,angels1 authorities1 and powers1 are made subject unto him1 #a ,pet4 ii4 #bb4 therefore he certainly has a greater right to this glorious character than any creature4 ,if to this it be objected1 that ,christ's being said to come with the voice of the arch-angel1 denotes1 that the arch-angel is distinguished from him2 to this it may be replied1 that this does not necessarily follow from hence2 for the meaning of the words may be this1 that the ,lord shall descend with a shout1 or powerful word of command1 given forth by him1 who is the prince and ,lord of all the angels1 and transmitted by them to the whole world1 who shall be hereby summoned to appear before him4 #b4 ,he is said to come with the sound of a trumpet2 which seems to allude to the use of trumpets1 to gather the hosts of ,israel together1 when they were to march by their armies1 or in the day of their solemn festivals1 and in the year of ,jubilee1 which was proclaimed thereby2 and accordingly this eternal ,jubilee1 and triumph of the saints1 is said to begin with the sound of a trumpet2 not that there shall be a material trumpet1 like those in use among us1 as some1 who have low apprehensions of the glory of this day1 have supposed1 as though there were nothing figurative in the mode of speaking2 whereas the principal thing intended thereby is1 that there shall be some glorious ensigns of the divine majesty1 or the effects of his power1 which shall fill his saints with exceeding great joy1 and his enemies with terror1 and shall be a signal to all to appear before his tribunal4 ,this is all we need to determine concerning it2 though ,i will not altogether deny the literal sense of the words1 provided they be understood in the same manner1 as when ,god appeared from mount ,sinai1 with the voice of a trumpet exceeding loud1 ,exod4 xix4 #af4 it is not improbable that there will be a sound like that of a trumpet formed in the air1 by the immediate power of ,god1 which shall be heard throughout the whole world1 which will be an intimation to all1 that the great ,judge of quick and dead is at hand1 and will be a branch of that external glory1 with which he shall appear4 ,we might here have proceeded to consider ,christ as seated on his throne1 and the glorious work that he shall be engaged in1 in judging the world in righteousness1 which is the last thing mentioned in this answer3 but1 since we are led particularly to insist on that subject1 and to speak concerning the persons to be judged1 as set at ,christ's right or left hand1 together with the manner of proceeding in that day2 the sentence passed1 and the final estate of angels and men determined thereby1 together with the consequence thereof1 both to the righteous and wicked1 in some following answers1#bde we shall proceed to speak concerning the application of redemption1 or the benefits procured by ,christ's mediation4 ,footnote #bdc3 ,as for the ,jewish writers1 they mention a tradition taken from one ,elias1 which1 some think1 refers to a spurious writing1 that went under the name of the prophet ,elijah3 but this they leave uncertain3 neither do they signify whether it was a written or an oral tradition2 nor do they intimate when1 or where1 this ,elias lived4 ,however1 the tradition was received by many of them4 ,it is mentioned in the ,talmud in ,tract4 ,sanhedrim1 cap4 xi4 #bi4 ,edit4 a ,cocc4 ,traditio est domus ,eli3 ,sex mille annos durat mundus3 bis mille annis inanitas vastitas4 ,bis mille annis ,lex4 ,denique bis mille annis dies ,christi4 ,at vero propter peccata nostra plurima enormia1 abierunt ex bis1 qui abierunt4 ,and the same is mentioned in another ,talmudic treatise1 called1 ,avoda ,sara1 7,vid4 eund4 edit4 ab ,edzard4 cap4 #a4 page #fe4 cum4 ejusd4 annot4 page #bdd1 seq47 ,and ,manasseh ,ben-,israel asserts the same thing1 7,vid4 ejusd4 de ,creat4 ,probl4 #be47 ,other writers1 among them1 improve upon this conjecture1 and pretend1 that as the sun was created the fourth day1 so the ,messiah was to come1 after #djjj years1 by which they appear to be self-condemned4 ,however1 as an expedient to disembarrass themselves1 they all pretend1 that ,christ's coming is deferred for their sins2 which evasion is too weak to ward off the evidence which we have for the truth of ,christianity4 ,that several of the ,fathers imbibed this notion1 concerning the world's continuing #fjjj years1 according to the number of the days of the creation1 is evident4 ,lactantius begins his ,millennium then1 and supposes1 that the thousand years1 from thence to the end of time1 answers to the seventh day or ,sabbath of rest4 7,vid4 ,lactant4 de ,vit4 ,beat4 #ad47 ,augustin1 who does not give into the ,millennium1 supposes1 that time will end with the #fjjj years1 which answers to the sixth day of the creation2 and then1 according to him1 follows an eternal sabbatism1 7,vid4 ,aug4 de ,civ4 ,dei1 ,lib4 ,,xx4 cap4 #g47 ,footnote #bdd3 4 ,footnote #bde3 ,see ,quest4 ,,lxxxviii4-,,xc4 ,quest4 ,,lvii41 ,,lviii41 ,,lix4 ,,quest4 ,,lvii4 ,what benefits hath ,christ procured by his mediation8 ,,answ4 ,christ1 by his mediation1 hath procured redemption1 with all other benefits of the covenant of grace4 ,,quest4 ,,lviii4 ,how do we come to be made partakers of the benefits which ,christ hath procured8 ,,answ4 ,we are made partakers of the benefits which ,christ hath procured1 by the application of them unto us1 which is the work especially of ,god the ,holy ,ghost4 ,,quest4 ,,lix4 ,who are made partakers of redemption through ,christ8 ,,answ4 ,redemption is certainly applied and effectually communicated to all those for whom ,christ hath purchased it1 who are1 in time1 by the ,holy ,ghost1 enabled to believe in ,christ1 according to the gospel4 ,i4 ,in the first of these answers1 we have an account of the blessings1 which ,christ1 as ,mediator1 has procured for his people1 namely1 redemption1 with all the other blessings of the covenant of grace2 and accordingly we may observe1 that the covenant of grace is the foundation of all the blessings that we enjoy1 or hope for2 and1 among these1 redemption is included1 which having been before considered1 we need not1 at present enlarge on it4 ,as for those other benefits of the covenant of grace1 which are the consequents of our redemption1 they differ from it1 in that redemption is said to be wrought out for us by ,christ1 in his own ,person1 whereas some other benefits we enjoy1 are1 more especially considered as wrought in us2 and these are particularly mentioned in several following answers2 which treat of effectual calling1 sanctification1 repentance unto life1 and other graces1 which are inherent in us1 whereby our hearts and actions are changed and conformed to the will of ,god4 ,and there are other blessings which1 more especially1 respect our state ,god-ward2 such as justification in which our sins are pardoned1 and our persons accepted2 and adoption1 wherein we are made and dealt with as ,god's children2 and there are several other benefits which follow hereupon1 whereby the work of grace is carried on1 and we enabled to go on in the ways of ,god1 with spiritual peace and joy in believing1 till we come to glory4 ,,ii4 ,it is farther observed1 that we are made partakers of these benefits by the application thereof to us2 first1 they are purchased1 and then applied4 ,we are first redeemed by price1 and then delivered by the almighty power of ,god1 and the application hereof is said to be more especially the work of the ,holy ,ghost2 whereas the purchase of it only belongs to the ,mediator4 ,in considering the application of redemption1 we may observe1 that it is a divine work1 and therefore not to be ascribed to ourselves1 but it is the gift of ,god1 ,eph4 ii4 #h4 and1 as it is a work appropriate to ,god1 so it is1 in several scriptures1 said to be wrought in us by the ,holy ,ghost4 ,accordingly we are said to be born of the ,spirit1 ,john iii4 #e4 and saved by the washing of regeneration1 and renewing of the ,holy ,ghost1 ,titus iii4 #e4 upon which account1 the ,spirit is sometimes called the ,spirit of holiness1 and power1 and he is said to dwell in us2 which plainly shews that he is eminently glorified in the application of redemption4 ,but inasmuch as it is said1 in one of the answers we are explaining1 that this is the work especially of ,god the ,holy ,ghost1 which is a mode of speaking often used by those who treat on this subject2 this is to be considered with great caution2 and therefore when we speak of it1 as the work especially of ,god the ,holy ,ghost1 we are not to understand it as though the ,father and the ,son were not equally concerned therein2 for it is allowed by all1 who have just ideas of the doctrine of the ever-blessed ,trinity1 that those works1 in which any of the divine perfections are displayed1 belong equally1 and alike1 to the ,father1 ,son1 and ,holy ,ghost2#bdf therefore when the application of redemption is said1 more especially1 to belong to the ,holy ,ghost1 we are to understand nothing else by it1 but that this work is peculiarly attributed to the ,spirit1 inasmuch as hereby he demonstrates his ,personal glory1 in the subserviency of the work performed by him1 to the glory of the ,father1 and of ,christ the ,mediator3 but this we shall pass over1 having insisted on it elsewhere4#bdg ,,iii4 ,we are now to consider redemption as certainly and effectually applied to all1 for whom it was purchased1 together with the character of the persons who are interested therein4 ,in this account of the application thereof1 there is something supposed1 namely1 that it is not applied to all mankind4 ,this every one will allow2 for even they1 who plead for universal redemption1 do not assert the universal application of it1 or that all mankind shall be eventually saved1 as being contrary to the whole tenor of scripture2 therefore we must conclude1 that it is applied to none but those for whom ,christ has purchased it4 ,this is evident1 because the design of the purchase thereof was1 that they1 who were redeemed1 might reap the benefit of it4 ,and1 in this sense1 it is farther observed1 that it is certainly and effectually applied to them2 from whence it follows1 that the application thereof does not depend on the will of man1 or on some uncertain conditions1 which ,god expects we shall perform1 that so the death of ,christ might be rendered effectual2 for whatever condition can be assigned1 as conducive hereunto1 it is the purchase of ,christ's death2 in which respect1 the ,spirit's applying one saving benefit1 must be considered as a condition of his applying another2 which is not only an improper sense of the word condition1 but it contains several things derogatory to the divine glory3 but this need not be farther insisted on1 since we have had occasion to speak of it elsewhere4#bdh ,this leads us to consider the character of the persons to whom redemption is applied4 ,these are described as such1 who are enabled to believe in ,christ1 according to the gospel4 ,this is a very extensive character belonging to those who are interested in ,christ's redemption1 as it includes in it all other graces1 which accompany or flow from saving faith2 and we are not1 by nature1 disposed to believe in ,christ1 but are rather averse to it2 therefore it is farther said1 that we are enabled to believe in him1 as will be considered under a following answer4#bdi ,and this is said to be done according to the gospel1 and it not only discovers to us the object of faith2 but contains many invaluable promises of this and other graces1 that accompany salvation4 ,and this grace of faith is farther said to be wrought in time1 to denote1 that though the purpose relating hereunto was from eternity1 and the purchase thereof was made before we had a being1 yet the application of it is in ,god's appointed time1 when1 after having run great lengths in impenitency and unbelief1 he is pleased to call us by his grace1 and thereby bring us into the way of salvation4 ,footnote #bdf3 ,thus divines generally say1 ,opera ,trinitatis ad extra sunt indivisa4 ,footnote #bdg3 ,see ,vol4 ,i4 page #bia1 #bib4 ,footnote #bdh3 ,see page #ahe1 #ahg1 #cbb1 #cbd4 ,footnote #bdi3 ,see ,quest4 lxxii4 ,quest4 ,,lx4 ,,quest4 ,,lx4 ,can they who have never heard the gospel1 and so know not ,jesus ,christ1 nor believe in him1 be saved1 by their living according to the light of nature8 ,,answ4 ,they who1 having never heard the gospel1 know not ,jesus ,christ1 and believe not in him1 cannot be saved1 be they never so diligent to frame their lives according to the light of nature1 or the law of that religion which they profess2 neither is there salvation in any other1 but in ,christ alone1 who is the ,saviour only of his body the church4 ,this answer is an inference deduced from the foregoing2 for1 if redemption be only applied to those who are enabled to believe in ,christ1 according to the gospel1 then it follows1 that they who have not the gospel1 cannot be made partakers of this privilege2 and the general scope and design thereof is to assert the necessity of divine revelation1 as well as faith in ,christ1 against those who suppose that the gate of salvation is much wider than our ,saviour has determined it to be1 who says1 ,strait is the gate1 and narrow is the way which leadeth unto life1 and few there be that find it1 ,matt4 vii4 #ad4 ,i am sensible that this doctrine cannot but be disrelished by them1 who are disposed to exclude any from a possibility of attaining salvation2 and are ready to charge those with groundless censoriousness1 and want of ,christian temper1 who pass so severe a sentence on so great a part of mankind1 as are included in it4 ,it is also contrary to the presumptuous hope of corrupt nature1 which is unwarrantably prone to expect salvation1 without faith in ,christ4 ,this some defend by arguments1 but many more seem to do it by their practice4 ,they who maintain the doctrine of universal redemption1 design hereby to advance the goodness of ,god1 and are ready to conclude1 that it is inconsistent with that divine perfection to exclude any from a possibility of salvation2 and therefore it is not agreeable to their method of reasoning1 to confine the means of grace to so small a number1 as that of those to whom the gospel is preached2 accordingly many of them have asserted1 that the ,heathen1 as well as ,christians1 are put into a salvable state by the death of ,christ1 so that they shall be saved if they live according to the dictates of the light of nature1 though they know nothing of ,christ and the gospel4 ,but1 in order to their maintaining this argument1 they have some great difficulties to surmount1 inasmuch as1 while they attempt to aggrandize the mercy of ,god1 they seem to overthrow the necessity of divine revelation1 as well as run counter to the sense of many scriptures4 ,therefore some who have asserted universal redemption1 have not extended the universality of it any farther1 than to those who are favoured with the gospel2 but either leave it1 as a matter which we know nothing of1 and ought not to enquire into1 or else they seem to suggest1 that the dark traditional knowledge of the gospel1 which they suppose1 some of the ,heathen have had1 was sufficient to lead them to a small degree of faith in ,christ2 or1 since that cannot well be defended1 others have supposed1 that ,god may lead many of the ,heathen into the knowledge of ,christ1 before they go out of the world1 by some secret methods1 not to be discerned by us4 ,these are not willing1 with the ,deists1 to set aside the necessity of divine revelation2 whereas others1 who do not suppose it necessary to salvation1 but only to our farther improvement in the way thereunto1 and therefore conclude1 that ,christianity is only a brighter1 or clearer way to heaven2 these are1 more especially1 opposed in this answer we are explaining4 ,i am sensible that this subject1 we are entering on1 has been treated with more reflection and censure than many others2 and we are hereby supposed to conclude1 that the divine dispensations are too severe1 and that that goodness and mercy1 which is his nature and delight1 is not sufficiently advanced and magnified2 and that it is a sour and ill-natured way of reasoning1 to suppose that any are put under a necessity of perishing1 for want of a divine revelation1 and that it does not become us to pass a damnatory sentence on any1 more especially on so great a part of the world1 as that is1 who know nothing of ,christ1 and the way of salvation by him4 ,it is necessary for us therefore to premise1 #a4 ,that we pretend not to pass a judgment concerning the final state of particular persons1 by concluding1 that they1 who are now strangers to ,christ1 and his gospel1 shall always remain so2 for we know not when1 to whom1 or by what means1 ,god may reveal ,christ1 to those who now sit in darkness1 and are unacquainted with the way of salvation by him4 ,and as for the possibility of ,god's revealing ,christ1 in a secret way1 to those who do not sit under the sound of the gospel1 we will not deny it2 however1 we cannot infer the certainty of events1 from the possibility thereof1 and therefore we must have a clearer proof hereof1 before we can believe it4 #b4 ,god might justly have excluded the whole race of mankind from a possibility of attaining salvation1 as well as the fallen angels2 for there was nothing out of himself that moved him to have compassion on those who are the heirs of salvation1 any more than others4 #c4 ,we are far from supposing that the ,heathens shall be condemned for not believing in ,christ1 whom they never heard of1 or not complying with the gospel-overture1 which was never made to them4 ,invincible ignorance1 though it be an unhappiness1 and a consequence of our fallen state1 is not a crime2 therefore1 #d4 ,the ,heathen shall be judged by the law of nature2 and1 if the apostle's words1 ,as many as have sinned without law1 shall perish without law1 ,rom4 ii4 #ab4 be applicable to them1 which1 ,i think1 no one will deny2 yet their condemnation cannot be equal to that of those1 who neglect and despise the great salvation offered to them in the gospel4 #e4 ,the ,heathen1 who have had no other light but that of nature1 cannot be exculpated from the charge of many actual sins committed by them2 in which respect they have rebelled against the light they have been favoured with4 ,all of them1 indeed1 have not contracted the same degree of guilt with those whom the apostle describes1 who committed sins contrary to nature1 being filled with all unrighteousness1 fornication1 covetousness1 maliciousness1 wickedness1 chap4 i4 #be1 #bf4 seq4 and many other sins of the blackest nature1 and therefore all of them are not liable to the same condemnation4 ,and1 indeed1 some of the ,heathen moralists have been a blessing1 in many respects1 to the age in which they lived1 who1 by their writings and example1 have endeavoured to reform it from vice and immorality2 and it is certain1 that they shall not be punished for crimes which they have not committed3 but whether the best of them shall be saved by the merits of ,christ1 though destitute of faith in him1 is the question under our present consideration4 ,to conclude that their good works have merited salvation1 is not only contrary to the analogy of faith1 but it is more than what can be said concerning the best works that were ever performed by ,christians2 and to argue1 as many do1 from the goodness of ,god1 that they shall be saved1 is certainly an inconclusive way of reasoning1 unless we had some intimation of his purpose relating thereunto4 ,if ,god has determined so to do1 we must have recourse to his revealed will1 and prove1 from scripture1 that there are promises of eternal life made to those who have no interest in ,christ1 and some ground1 at least1 to conclude1 that some shall be happy in beholding his glory in another world1 who have had no communion1 by faith1 with him in this4 ,these things must first be proved1 before we can see reason to deny what is contained in this answer1 which we proceed to consider4 ,accordingly it is observed1 ,i4 ,that they who never heard the gospel1 and neither know nor believe in ,christ1 cannot be saved4 ,this supposes1 that faith and salvation are inseparably connected2 and1 though it be particularly applied to those who are destitute of the gospel2 yet it is levelled against all1 who presumptuously expect salvation1 without ground1 who remain in a state of unbelief and impenitency1 whether they have the means of grace or no4 ,and here let us consider that many who are called ,christians1 though they know little more than the bare name of ,christ1 yet they doubt not but that they shall be saved by his merits1 and so live and die in this fatal mistake1 how vile soever their conversation has been1 as the prophet ,isaiah says1 ,thou art wearied in the greatness of thy way2 yet saidst thou not1 ,there is no hope1 ,isa4 lvii4 #aj4 or like the person whom ,moses speaks of1 who1 when he heareth the words of this curse1 yet blesseth himself in his heart1 saying1 ,i shall have peace1 though ,i walk in the imagination of mine heart1 to add drunkenness to thirst1 ,deut4 xxix4 #ai4 ,it is too notorious to be denied1 that a great part of men though grossly ignorant1 and openly profane1 who live without ,god in the world1 notwithstanding1 expect to be saved2 and it is one of ,satan's great engines1 by which he endeavours to banish all religion out of the world1 by persuading his deluded subjects that all things shall go well with them1 though they make no pretensions to it4 ,this presumption is rather founded in stupidity1 than supported by arguments1 and is a great instance of the alienation of the mind and affections from ,god1 and shows how deceitful and desperately wicked1 the heart of man is1 when destitute of divine grace4 ,but what shall we say of those who pretend to defend this1 and thereby put a sword into the hands of those who adhere to them1 to destroy themselves8 ,this the ,deists do4 ,and1 inasmuch as their method of reasoning is subversive of the ,christian religion1 and of faith in ,christ1 as connected with salvation1 ,i cannot omit to mention it in this place4 ,these pretend not to be ,atheists1 though they express not a due veneration for the divine ,majesty1 that they may not be excluded from the society of mankind1 who have some degree of abhorrence of ,atheism impressed on their nature4 ,they talk1 indeed of ,god1 and of natural religion1 but make revealed the subject of their scorn and ridicule4 ,if they read the scriptures1 it is apparently with a design to burlesque them1 and charge them with inconsistency and self-contradiction4 ,when they speak of revelation1 or the gift of prophecy1 they give it no better a term than enthusiasm2 and1 when they mention the failings1 recorded in scripture1 of those who were otherwise holy and excellent men1 they take occasion maliciously to reproach them1 and insinuate1 that they were vile persons1 guilty of the most enormous crimes1 and yet were saved3 and wickedly infer from thence1 that there is nothing solid and substantial in religion1 but that persons may be as safe and happy without it1 as with it4 ,if they refer to the brightest and most excellent part of the character of the saints recorded in scripture1 this they suppose to be the effect of implicit faith1 and to take its rise from priest-craft4 ,and our ,saviour himself is not only divested by them of his glory1 but reckoned1 as1 they suppose1 ,moses was of old1 a designing person1 who brought a new set of notions into the world to amuse and confound it4 ,as for his miracles1 which none but the blinded ,jews1 and they who are equally prejudiced against ,christianity1 never pretended to contest1 much less to vilify1 these they treat with the utmost scorn and contempt1 as a late writer has done1 whose blasphemy has been made manifest1 by those who have wrote in defence of this part of our religion4 ,but inasmuch as persons1 who are not disposed to indulge so great a degree of profaneness1 have been sensible that this is not a right method to extirpate ,christianity1 since it cannot but be treated with the utmost abhorrence1 by those who read the scripture with any religious design2 there are others who1 though they speak of ,god1 yet glorify him not as ,god4 ,these will1 indeed1 allow him to have some divine perfections2 but they cast a reproach on his providence1 and suppose1 that he is too great to be affected with1 or concerned about the actions and behaviour of so mean a creature as man4 ,and as what we call sin1 can be no disparagement to his glory1 so he is too good and pitiful to his creatures1 to punish them1 at least1 with eternal torments for it2 so that if they allow the soul to be immortal1 and capable of happiness in another world1 which all of them1 without exception1 do not2 yet they suppose that ,god made no creature to be for ever miserable4 ,and as for those laws which he has given to mankind1 which are enstamped on their nature1 and contain nothing but what might have been known without revelation1 these they pretend to be designed only to keep the world in order1 to promote the interest of civil society1 to prevent men from murdering one another1 disturbing the tranquillity of the government in which they live1 or invading the property of others2 which is not doing as they would have others do to them4 ,and as for the punishment of sin2 that is no farther to be regarded1 than as vice and immorality render persons obnoxious to bodily diseases1 some marks of infamy1 which custom has annexed thereunto1 or the lash of human laws4 ,this is all the scheme of religion1 that some among the ,deists endeavour to propagate2 and every thing that is built more immediately upon divine revelation1 they not only reckon unnecessary1 but enthusiastic1 and no other than a contrivance of some1 who1 with a view to their own interest1 endeavour to puzzle the world with mysterious doctrines1 which neither they1 nor their votaries understand4 ,it must be supposed1 that these men do not think that the knowledge of ,christ1 or faith in him1 is necessary to salvation2 yet they doubt not but that it shall go well with them in another world1 if there be a future state1 which1 through the influence of that scepticism1 which is1 for the most part1 a concomitant of ,deism1 they sometimes question4 ,we shall not make so great a digression from our present subject as to give a particular reply to these assertions1 which1 though propagated with much assurance1 are not pretended to be defended by solid arguments2 and1 indeed1 the whole gospel is a reply to it4 ,whatever doctrine thereof is maintained by ,christians1 it will have a tendency to give them an abhorrence of it1 and confirm their faith against such attempts1 as are used to stagger and pervert it4 ,thus concerning the methods that are used1 by some1 to overthrow revealed religion1 and the necessity of faith in ,christ to salvation4 ,we shall now proceed to consider on what grounds persons hope to be saved1 without the knowledge of ,christ1 or faith in him4 ,and1 #a4 ,some have no other ground of hope but the goodness of the divine nature2 and accordingly they think1 that because ,god delights not in the misery of any of his creatures1 but takes all occasions to make himself known1 as a ,god of infinite kindness and compassion1 whose thoughts are not as our thoughts1 nor his ways as our ways1 and will not resent those injuries which we may offer to him1 but will lay them under eternal obligations to him1 who have1 by their sins rendered themselves unworthy to be saved by him2 therefore they hope that all things shall go well with them1 though they are utter strangers to the way of salvation by a ,redeemer1 and are altogether destitute of faith in him4 ,but this we cannot call any other than a presumptuous confidence2 it is nothing else but to abuse the riches of ,god's goodness1 and to claim an interest in it1 without ground4 ,it is1 indeed1 a very great truth that ,god delights in mercy2 and that this attribute cannot be too much admired or advanced by us2 but yet it must not be set in opposition to any of his other perfections4 ,he is certainly a just and holy1 as well as a merciful ,god2 and therefore we are not to suppose that one of these perfections shall be glorified1 to the dishonour of another4 ,might not fallen angels as well make use of the same argument1 and say1 that because ,god is merciful1 therefore he will deliver them from those chains of darkness and misery1 in which they are held2 as that the mercy of ,god should be presumed to be a foundation of hope1 to those who have no ground to conclude their interest in it1 as expecting it another way1 than that in which he has declared his will to glorify it8 ,and it is certain1 that whomsoever ,god designs to glorify his mercy in saving1 he first determines to advance the glory thereof1 in making them meet for salvation1 by sanctifying or purifying their hearts by faith4 ,to separate these two1 is therefore a dishonour to the divine perfections3 ,god never designed to save his people in sin1 but first to save them from it1 and then to crown the work1 which he had begun1 with complete blessedness4 ,therefore the man who lives in all excess of riot1 and yet hopes for salvation1 must be guilty of a groundless presumption4 ,when we read1 in scripture1 of ,god's extending mercy1 we find that there are certain marks and characters annexed1 of those persons who have ground to lay claim to an interest in it3 thus it is said1 ,the ,lord is merciful and gracious1 slow to anger1 and plenteous in mercy1 ,psal4 ciii4 #h4 but then it is added1 that this mercy is from everlasting to everlasting upon them that fear him2 to such as keep his covenant1 and to those that remember his commandments to do them1 ver4 #ag1 #ah4 and elsewhere the ,psalmist admires the goodness of ,god1 7which is1 doubtless1 beyond expression wonderful7 when he says1 ,o how great is thy goodness1 which thou hast laid up1 and wrought1 in which he speaks of the present displays of goodness1 and the future reserves thereof2 but it follows1 that this belongs only to them that fear him1 and to them that trust in him before the sons of men1 ,psal4 xxxi4 #ai4 and elsewhere it is said1 ,all the paths of the ,lord are mercy and truth1 unto such as keep his covenant and his testimonies1 ,psal4 xxv4 #aj4 that is1 to them1 exclusively of all others4 ,moreover1 we never read of ,god's glorifying his mercy but in ,christ2 first1 in bringing sinners nigh to him1 by his blood1 and then in applying redemption purchased by his ,spirit3 thus the apostle says1 ,god was in ,christ reconciling the world unto himself1 #b ,cor4 v4 #ai4 and then he adds1 as an expedient to give sinners a ground of hope1 that they have an interest in this privilege1 that1 in the gospel1 he sends an embassy to them1 to beseech them1 as they value their own souls1 to be reconciled to ,god1 by complying with the gospel-overture1 and repeating of1 and desisting from their rebellion against him4 ,and1 when he is represented as the ,father of mercies1 and the ,god of all comfort1 he is1 at the same time1 styled1 the ,god and ,father of our ,lord ,jesus ,christ1 chap4 i4 #c4 to denote1 that this mercy is displayed in and through a ,mediator2 and therefore our hope of attaining it1 must be founded in our interest in him1 which cannot be considered otherwise1 than as including in it the grace of faith4 ,are they1 who have a right to expect salvation1 called heirs of ,god1 and joint-heirs with ,christ8 ,rom4 viii4 #ag4 ,they are farther described1 as conformed to his image1 ver4 #bi4 ,have they a right to the inheritance of the saints in light8 they are characterized as made meet for it1 ,colos4 i4 #ab4 and when the apostle exhorts persons to look for the mercy of ,god unto eternal life1 he intimates that this would be a presumptuous expectation1 were it separate from their keeping themselves in the love of ,god1 ,jude1 ver4 #ba4 #b4 ,others have no foundation for their expectation of salvation1 but by extenuating sin2 and are hardly persuaded to confess themselves to be sinners1 how vile soever their conversation be3 thus it is said1 concerning ,ephraim1 ,the balances of deceit are in his hand1 he loveth to oppress2 yet he refused to acknowledge this1 and says1 ,in all my labours they shall find none iniquity in me1 that were sin1 ,hos4 xii4 #g1 #h4 and1 when the prophet ,jeremiah exhibits a charge against a degenerate age1 and tells them1 ,thou hast taught the wicked ones thy ways1 also in thy skirts is found the blood of poor innocents2 what abominable stupidity were they guilty of1 when they reply to this1 ,because ,i am innocent1 surely his anger shall turn from me1 ,jer4 ii4 #cc-ce4 ,sometimes they build their hope of salvation1 though they cannot exculpate themselves from the charge of sin1 on the bare supposition1 that some others are greater sinners than themselves3 thus the ,pharisee pleases himself1 that he was not guilty of some notorious sins3 that he was no extortioner1 or adulterer1 nor even as the ,publican1 whom he looks upon with great contempt1 ,luke xviii4 #aa4 or if they are forced to conclude themselves to be among the number of the vilest and most notorious sinners1 yet they presume that ,god will not punish them eternally for this1 but will make some allowance for the propensity of human nature to sin1 or the force of those temptations1 which they have not been able to withstand2 or1 if they are liable to any extraordinary afflictions in this life1 they suppose that these are sufficient to compensate for all the sins that they have committed1 and therefore their miseries shall not be extended beyond it2 so that1 that which lies at the root of this presumptuous hope1 is a secret denial of the infinite demerit of sin1 or that it deserves eternal punishment4 ,now1 that we may shew the vanity of that expectation1 which has no other foundation than this1 let us consider1 7#a47 ,that to extenuate sin1 is an argument that persons are unacquainted with themselves1 know not the plague of their own hearts2 and therefore it is the most destructive fallacy that men can put on themselves2 and it is a sad token that they are given up to judicial blindness3 but1 when ,god shall charge sin on the conscience1 or1 as the ,psalmist speaks1 reprove them1 and set their iniquities in order before their eyes1 ,psal4 l4 #ba4 which he will do1 at one time or other1 they shall appear to have been self-deceived1 and the ground of their hope of salvation1 sink under them4 7#b47 ,to suppose that sin does not deserve eternal punishment1 is an affront to the holiness of ,god and a disbelief of those threatenings which are denounced against it4 ,it is1 in effect1 to deny that sin is objectively infinite1 which cannot be done1 without denying1 in effect1 that ,god is a ,god of infinite perfection2 it is a flying in the face of his justice1 and charging him with mal-administration2 to such it may be said1 as ,elihu says to ,job1 ,wilt thou condemn him that is most just8 ,job xxxiv4 #ag4 or1 as ,god speaks1 to reprove and humble him1 ,wilt thou also disannul my judgment8 ,wilt thou condemn me that thou mayest be righteous8 chap4 xl4 #h4 ,but since the eternity of the punishment of sin is particularly insisted on1 under a following answer1#bej we shall add no more on that head at present2 only let it be considered1 that this method of reasoning has a tendency to banish all religion out of the world2 and it is never made use of1 but by those who make no pretensions to it4 #c4 ,if it be reckoned preposterous for any one to found his hope of salvation on the extenuating of his sins1 others have a more plausible pretence1 when they expect to be saved1 because they perform some works that are materially good1 though these are not only destitute of the grace of faith1 but strangers to the way of salvation by ,jesus ,christ4 ,if they perform some moral duties1 or abstain from some gross enormities1 much more if they have a form of godliness1 and are reckoned to be religious persons by the world1 and1 in many instances1 are useful to those with whom they converse1 they are ready to conclude1 that they do1 as it were1 merit eternal life thereby1 and ,god1 for this1 becomes a debtor to them2 the former sort above-mentioned have too light thoughts of sin2 these set too great a value on their duties1 which is contrary to what our ,saviour says1 ,when ye shall have done all those things which are commanded you1 say1 ,we are unprofitable servants1 ,luke xvii4 #aj4 ,i would not have it thought that hereby ,i design to depreciate any moral duties1 or virtues1 which have in them a degree or excellency1 in proportion to their nature3 but the only thing that ,i intend hereby is1 that good works which do not proceed from a right principle1 and are not performed for right ends1 if there be not an internal principle of grace implanted in regeneration1 nor faith in ,christ1 as the main spring thereof1 or1 if they be put in the room of ,christ's righteousness1 and so made the foundation of our justification1 or right to eternal life1 they are not accepted by ,god2 and that hope of salvation1 which is founded thereon1 is vain1 and unwarrantable4 #d4 ,there are others1 who1 as it is expressed in this answer1 frame their lives according to the light of nature1 or the law of that religion which they profess1 and doubt not1 but in so doing1 they shall be saved4 ,this presumption is defended by many1 who call themselves ,christians1 who suppose1 that a person may be saved in any religion1 whether true or false3 these do not stick to say1 that1 if they lived at ,rome1 they would embrace the ,popish doctrines2 or1 if in ,turkey1 they would profess the ,mahometan faith2 or1 had they been born in ,india1 among the ,pagans1 they should have ground to conclude that they are in a safe way to heaven4 ,this opinion certainly reflects dishonour on the ,christian name2 and it savours so much of scepticism1 that these must be supposed to conclude1 that there is nothing certain in religion2 or1 as to the different modes thereof1 that these are only a political engine1 a mere human invention1 which stands upon no other basis1 but tradition1 and has nothing else to propagate it1 but implicit faith4 ,this is the notion which they1 who set themselves against divine revelation1 entertain concerning religion in general2 or1 if there be any thing in it that escapes their reproach and censure1 it is only such maxims as are founded in the laws of nature1 viz4 that we ought to do to others as we would have them do to us1 govern our passions1 that they may not be outrageous1 and disturb not only our own peace1 but that of all civil societies2 and that we must not offer injuries1 or violence1 to those whom we converse with2 but rather be gentle1 good-humoured1 kind1 and compassionate to them1 and abstain from those enormities1 which are abhorrent to nature4 ,this they suppose to be sufficient to denominate any one a good man1 who need not entertain any doubt of his own salvation3 but this is to set aside all revelation1 and disbelieve the demonstrative evidence which we have of the truth of the ,christian religion1 and it is to cast contempt on that1 as unnecessary1 which has in it the greatest excellency4 ,it also contains a denial of that which is experienced by all true believers1 namely1 that revealed religion has the greatest tendency to dispose them to glorify ,god1 and to do good to men2 these sensibly find1 that they have the greatest comfort1 and most solid ground of hope1 in a firm adherence thereunto3 and laying all the stress of their salvation on what is revealed in the gospel2 and desiring to adhere stedfastly1 by faith1 to ,christ1 as the only way of salvation4 ,,ii4 ,it is farther observed1 in this answer1 that there is salvation in no other but in ,christ4 ,the scripture is very full and express to this purpose2 ,thus it is said1 ,neither is there salvation in any other2 for there is none other name under heaven given among men1 whereby we must be saved1 ,acts iv4 #ab4 and elsewhere the apostle says1 ,other foundation can no man lay1 than that is laid1 which is ,jesus ,christ1 #a ,cor4 iii4 #aa4 ,on him the church is built2 he is the only ,mediator between ,god and man1 the only ,redeemer1 who purchased salvation for those who shall be made partakers of it3 ,he laid the foundation-stone of this glorious fabric1 and therefore we must conclude1 that the carrying on of this work belongs to him1 till the top-stone is laid1 and the work brought to perfection2 upon which account he is styled1 ,the ,author and ,finisher of faith1 ,heb4 xii4 #c4 ,accordingly we may observe1 #a4 ,that faith1 and all other graces that accompany salvation1 have a peculiar reference to ,christ3 ,thus we are said to obtain precious faith through his righteousness1 #b ,pet4 i4 #a4 and he is said to dwell in the hearts of his people by faith1 ,eph4 iii4 #ag1 and to increase their faith1 ,luke xvii4 #e4 and he is also the ,object of faith1 as he says1 ,ye believe in ,god2 believe also in me1 ,john xiv4 #a4 and this grace is frequently described as a coming to him1 chap4 vi4 #ce4 and it is such a coming as implies more than an attendance on his ordinances2 for it is connected with salvation1 which is the meaning of that metaphorical expression1 in which it is said1 that such shall never hunger nor thirst2 by which we are to understand that all their desires shall be fulfilled1 and they shall be satisfied with that perfect blessedness1 which he will make them partakers of4 ,besides1 it is such a coming to ,christ1 as is the effect of ,god's almighty power2 therefore he says1 ,no man can come to me1 except the ,father which hath sent me draw him1 ver4 #dd4 ,this will farther appear1 if we consider that salvation is founded on ,christ's executing his three offices of ,priest1 ,prophet1 and ,king4 ,the first of these he executes in our behalf2 not in us1 but for us1 whereby faith1 and all other graces1 are purchased2 whereas1 in the execution of his other two offices1 namely1 his ,prophetical and ,kingly1 especially when it is rendered effectual to salvation1 his people are the subjects in whom they are executed2 the work performed is internal1 and the consequence of it is the soul's giving that glory to him1 that is the result thereof2 and this cannot be done1 without our knowing him to be a ,mediator1 and1 as such1 ordained and qualified to execute them4 ,this cannot be known without divine revelation4 ,moreover1 this is evident1 from the apostle's method of reasoning1 in which he considers our calling on the name of the ,lord as inseparably connected with salvation1 and necessary thereunto1 and that this proceeds from faith2 for1 says he1 ,how shall they call on him1 in whom they have not believed8 ,rom4 x4 #ad4 ,and this faith supposes the preaching of the gospel1 which gospel is represented1 in many scriptures1 as a display of the glory of ,christ2 therefore it follows1 that there is no salvation without divine revelation2 or that they1 who never heard of ,christ1 and consequently never believed in him1 have no right or claim to it4 ,we might also observe the account which the same apostle gives of that worship1 which is necessary to salvation1 when he says1 ,through him we have access1 by one ,spirit1 unto the ,father1 ,eph4 ii4 #ah4 ,to have access to ,god1 is certainly necessary to salvation2 and this is by a ,mediator1 which is elsewhere called1 ,coming to ,god by him3 ,but this cannot be done without the knowledge of him1 as the way to the ,father1 and that faith in him1 which is founded thereon4 ,moreover1 salvation is to be considered as a promised blessing1 founded in the covenant of grace1 and therefore they1 who are strangers to this covenant1 have no right to lay claim to the promises thereof1 which are no where contained but in divine revelation1 and accordingly they are said to be yea and amen in ,christ1 to the glory of ,god1 #b ,cor4 i4 #bj4 ,therefore1 what hope can there be of obtaining these promised blessings1 without the knowledge of ,christ8 #b4 ,it farther appears1 that there is no salvation without faith in ,christ1 as founded in divine revelation1 inasmuch as there is no justification without it4 ,justification is inseparably connected with salvation by the apostle1 when he says1 ,whom he justified1 them he also glorified1 ,rom4 viii4 #cj4 ,to separate these two1 is to suppose1 that a person may expect salvation1 without being delivered from the guilt of sin1 and the condemning sentence of the law2 or to have a right to eternal life1 without being able to plead any righteousness that is worthy of ,god's acceptance1 which is certainly to build our hope on a sandy foundation1 and is contrary to those scriptures that set forth the impossibility of our being justified by the works of the law1 or the necessity of faith in ,christ's righteousness1 in order to our claiming this privilege4 ,this the apostle ,paul frequently inculcates2 therefore it follows1 that no one can plead any thing done by him1 as the matter of his justification1 though he could say1 as that apostle did1 touching the righteousness that is in the law1 ,i am blameless1 ,phil4 iii4 #f4 and elsewhere he says1 ,though ,i know nothing by myself1 yet ,i am not hereby justified1 #a ,cor4 iv4 #d4 ,if the best saint in the world must have something1 to support his expectation of being discharged from condemnation1 that is infinitely more valuable than any act of his own obedience2 then certainly that obedience1 which is performed1 according to the dictates of the light of nature1 without divine revelation1 is far from being a sufficient foundation to support a person's hope of justification and salvation3 ,but such who are destitute of the gospel1 have nothing else to plead2 therefore we must conclude1 as it is expressed in this answer1 that they1 who never heard the gospel1 and believe not in ,christ1 cannot be saved4 #c4 ,this may be also inferred1 from those scriptures that set forth the pernicious consequence of unbelief1 as it is said1 ,he that believes not is condemned already1 and shall not see life1 but the wrath of ,god abideth on him1 ,john iii4 #ah1 #cf4 and elsewhere1 ,if ye believe not that ,i am he1 ye shall die in your sins1 chap4 viii4 #bd4 ,and inasmuch as faith is founded on divine revelation1 there are other scriptures that represent those who are destitute of it1 as being in an hopeless state3 thus the apostle tells the church at ,ephesus1 that when they were ,gentiles1 and consequently strangers to the gospel1 they had no hope1 being without ,god in the world1 ,eph4 ii4 #ab4 so that1 whatever knowledge they had of a ,god by the light of nature1 or whatever blessings they received from common providence1 they had not such a knowledge of him1 nor such an interest in him1 as gave them hope of salvation4 ,the apostle does not speak of them as being in an hopeless state1 because their conversation had been more vile than that of other ,gentiles1 as acting contrary to the dictates of the law of nature2 but he speaks of them as ,gentiles1 that is1 without the light of divine revelation2 and therefore what he says1 concerning them is applicable to all the ,heathen1 as such4#bea ,again1 it is farther observed1 in scripture1 that1 before ,christ was preached to the ,gentiles1 they were not the objects of his special care and goodness1 but1 in this respect1 neglected by him2 accordingly it is said1 that1 in times past he suffered all nations to walk in their own ways1 ,acts xiv4 #af4 and elsewhere these are called1 ,times of ignorance1 which1 it is said1 ,god winked at1 chap4 xvii4 #cj4 as it is in our translation3 but this is not so agreeable to the sense of the ,greek word1#beb as if we rendered it1 during the times of this ignorance1 ,god having overlooked them1 that is1 the ,gentiles1 hath now commanded all men every where to repent2 and1 if they were disregarded by him1 they could not be supposed to be the objects of his special grace1 or to have a right and title to salvation4 ,moreover1 the apostle ,paul1 when speaking of some among the ,heathen1 who excelled others in wisdom2 notwithstanding being destitute of gospel light1 he casts the utmost contempt on those attainments in the knowledge of divine things1 which they gloried in1 as being insufficient to salvation2 and therefore he says1 that whatever they knew of the perfections of the divine nature1 so far as they may be known without divine revelation1 yet by wisdom they knew not ,god2 and therefore he says1 ,where is the wise8 where is the scribe8 where is the disputer of this world8 ,hath not ,god made foolish the wisdom of this world8 #a ,cor4 i4 #bj4 ,object4 #a4 ,it is objected1 that it is contrary to the goodness of ,god to condemn persons for invincible ignorance1 as that of the ,heathen must be supposed to be1 since it was impossible for them to know the way of salvation by a ,redeemer4 ,answ4 ,to this it may be replied1 that we must distinguish between ,god's condemning persons for not knowing the gospel1 which is to condemn them for invincible ignorance1 and his not giving the gospel to a greater part of the world1 7as a necessary means of grace and salvation7 whom he designed1 as we before observed1 to overlook1 and suffer to walk in their own way4 ,if the goodness of ,god had laid a natural obligation on him1 without an act of his sovereign will1 to bestow the means of grace1 or the knowledge of the way of salvation on them1 then it would have been contrary to his divine perfections to have denied the gospel to any1 and so to condemn them who are ignorant thereof4 ,it is one thing for ,god to leave them in their fallen state1 the result whereof would be their not knowing the way of salvation2 and another thing for him to condemn them for this1 as though there were no other reason obliging him to inflict this righteous judgment on them4 ,object4 #b4 ,it is farther objected1 that the apostle says1 in ,rom4 i4 #ai4 ,that which may be known of ,god1 is manifest in them2 for ,god hath shewn it unto them2 and1 in chap4 ii4 #ad1 #ae4 ,when the ,gentiles which have not the law1 that is1 any other law than that of nature1 do1 by nature the things contained in the law2 these having not the law1 are a law unto themselves2 which shew the work of the law written in their hearts1 their consciences also bearing them witness1 and their thoughts the mean while accusing or else excusing one another4 ,from hence it is argued1 that the ,gentiles have sufficient knowledge of the divine law1 to bring them into a state of salvation2 their consciences are said to excuse them1 that is1 not to charge guilt upon them2 therefore they are justified by walking according to the dictates of the light of nature4 ,answ4 #a4 ,as to what the apostle said1 in the former of these scriptures1 that that which may be known of ,god1 is manifest in them1 or shewed to them2 he does not speak of those things which are to be known of ,god1 that have an immediate reference to salvation2 nor does he say1 that every thing necessary to be known of him1 in order thereunto1 is manifest in them2 but1 that of ,god which is known by them1#bec is from him as the ,god of nature1 he has shewn it to them1 that is1 he has given them sufficient light to discover his eternal power and ,godhead1 in a way of reasoning from the things that are made1 as he adds1 in the following words2 but the eternal power and ,godhead may be known by those who are destitute of that knowledge1 which is necessary to salvation4 #b4 ,as to the other scripture1 mentioned in the objection1 in which the ,gentiles are said to do by nature the things contained in the law2 he does not infer from thence that they are the servants of ,god1 or willing subjects to his government1 or1 indeed1 that they fulfil the law of nature2 and therefore we cannot suppose that he concludes them justified thereby1 which is contrary to the whole tenor of the apostle's doctrine1 in other parts of his writings4 ,it is true1 he says1 that their consciences sometimes excuse1 as well as1 at other times1 accuse them2 yet it must be considered1 that conscience may excuse1 or plead not guilty1 with respect to the charge of some crimes1 which are committed by others1 when1 at the same time1 this does not exempt them from the guilt of sin in general1 or give them a right and title to eternal life4 ,the apostle therefore designs only to shew how far the corruption of men may be restrained1 by their attending to the dictates of the light of nature1 whereby a great deal of sin and guilt might be prevented2 but he does not determine that ,god has any farther design of grace toward them2 for1 if he had1 he would have given them the means of salvation2 and if he has not said that he will save them1 without giving them these means1 we have no ground to assert that he will2 for this is to conclude1 without sufficient evidence from scripture4 ,object4 #c4 ,it is said1 in ,rom4 ii4 #d4 that the goodness of ,god leadeth to repentance2 but repentance is certainly connected with salvation2 therefore the goodness1 or bounty of ,god1 which persons1 who have no other right but that of nature1 have some knowledge of1 may lead them to salvation4 ,answ4 ,it is evident that the apostle1 in this scripture1 does not speak to the ,gentiles1 but to the ,jews2 for1 having considered the vile abominations which were practised by the ,gentiles1 in the foregoing chapter1 in this he reproves the ,jews1 when he says1 in ver4 #a4 ,thou art inexcusable1 ,o man1 that judgest1 and yet dost the same things2 and1 in ver4 #ag4 ,behold1 thou art called a ,jew1 and restest in the law1 and makest thy boast of ,god2 therefore1 if the apostle is speaking to them1 when he says1 ,the goodness of ,god leadeth thee to repentance1 we are not only to understand hereby the bounty of common providence1 or those effects of the divine goodness1 which are known and experienced by the whole world2 but the goodness of ,god1 which they had experienced1 who were the peculiar objects thereof1 and favoured by him1 above all the rest of the world1 to whom pertained the adoption1 the glory1 the covenants1 and the giving the law1 and the service of ,god1 and the promises as we read1 in chap4 ix4 #d4 therefore certainly they were highly to blame1 that they were not hereby led to repentance4 ,object4 #d4 ,it is farther objected1 that the apostle1 in disputing with the ,athenians1 in ,acts xvii4 #bg4 put them upon seeking after ,god1 if haply they might feel after him1 and find him2 whereas1 if it were impossible to find ,god1 that is1 the way of acceptance in his sight1 by the light of nature1 it would have been a preposterous thing for the apostle to have put them upon seeking him2 therefore it follows1 that they are not destitute of all means of grace1 or without a possibility of salvation4 ,answ4 ,to this it maybe replied1 that1 if by seeking the ,lord1 the apostle means enquiring into the way of salvation by a ,redeemer1 and pressing after faith in him2 as it is said1 ,seek and ye shall find2 knock1 and it shall be opened unto you1 ,matt4 vii4 #g4 and1 ,if thou seek him1 he will be found of thee1 #a ,chron4 xxviii4 #i4 this does not argue1 that the ,heathen1 before the gospel was preached to them1 in seeking1 might find the way of salvation3 ,for1 #a4 ,though he be speaking to the ,heathen1 yet they are considered1 at this time1 as having the gospel preached to them by him1 and therefore not destitute of the external means of grace1 which he advises them to attend to1 in hope that their endeavours might be succeeded4 #b4 ,if1 on the other hand1 he speaks to them without regard to the privilege they then enjoyed1 and so inform them what they might attain to1 without divine revelation1 which is the only sense that seems1 in the least1 to favour the objection2 then1 by seeking the ,lord1 we must understand their enquiring into the divine perfections1 so far as the knowledge thereof is attainable by the light of nature2 and the consequence of it would be their attaining such a degree thereof1 as would discover the absurdity of that idolatry that they were guilty of1 which the apostle is arguing against4 ,and we may observe1 that he makes use of such a mode of speaking1 as is very agreeable to this sense of the text1 when he says1 ,if haply ye might feel after him2 which is a metaphor1 taken from those who are endeavouring to find their way in the dark1 in which they feel after things which they cannot see1 and sometimes they find them4 ,and1 when he concludes1 that haply1 or1 peradventure1 you may find him1 this implies1 that though the ,heathen1 by the light of nature1 had some means of attaining such a measure of knowledge1 as would have given them a full conviction that there was but one ,god1 and that this ,god ought to be worshipped in a way agreeable to his divine perfections1 and consequently that they ought not to think that the ,god-head was like to gold or silver1 or stone1 graven by art and man's device1 which would have effectually confuted that gross idolatry1 which they were charged with2 yet some did not attend to the light of nature1 so far as this amounts to1 which was the case of those whom he was disputing with2 and therefore his design is to reprove their idolatry1 and persuade them to seek after that knowledge of ,god1 which would have induced them to forsake it2 so1 that1 in that part of his argument1 he does not seem to proceed any farther than this2 and therefore1 when1 in another part of it1 he treats of that knowledge of ,god1 which is more immediately connected with salvation1 he speaks of ,jesus and the resurrection1 though they treated it with ridicule and contempt2 therefore it does not follow1 that the ,heathen1 by the light of nature1 had a sufficient discovery of the way of salvation4 ,object4 #e4 ,there is another objection against the doctrine we are maintaining1 taken from some instances of those who are supposed to have been destitute of divine revelation1 as living without the pale of the church1 and yet recommended in scripture1 as men excelling many others in grace1 concerning whom there is no reason to doubt1 but that they were in a state of salvation2 such as ,melchisedeck1 ,job1 and his friends1 with whom the dispute was held1 mentioned in the book of ,job2 and1 in the ,new ,testament1 the ,centurion concerning whom our ,saviour says1 ,verily1 ,i have not found so great faith1 no not in ,israel1 ,matt4 viii4 #aj4 and ,cornelius1 whom we read of in the ,acts of the ,apostles2 these were all supposed to be in a state of salvation1 and yet reckoned among the ,heathen4 ,answ4 #a4 ,as to ,melchisedeck1 we have1 under a foregoing answer#bed1 given our sentiments who he was1 which1 if what was there observed be true1 will render this objection of no force3 but1 inasmuch as it is founded on the commonly-received opinion1 namely3 that he was a priest and a king in the land of ,canaan1 we may add1 that this will make very little to their purpose2 for1 it is certain1 he was not an idolater1 or a stranger to revealed religion2 and therefore it cannot be argued1 from hence1 that they1 who are so1 may be in a state of salvation4 #b4 ,as for ,job1 and his friends1 mentioned in that book which goes under his name1 it is certain1 that they were well acquainted with the revealed will of ,god1 as appears from the subject-matter of that book2 and to say1 that they were out of the pale of the church1 as they did not descend from that branch of ,abraham's family1 from which the ,israelites came1 this will not do much service to their argument1 unless it could be proved that they were strangers to the faith1 and way of salvation1 that was professed by the church4 ,we have1 under a foregoing answer#bee1 considered them1 as living before the scriptures were committed to writing1 and also before the distinction between the ,jew and ,gentile was much known in the world1 or1 at least1 before the true worshippers of ,god had universally apostatized to idolatry2 and therefore1 though many other nations were idolaters1 and1 probably1 some were so in the country where they lived1 yet it does not appear that they were so2 therefore this cannot be brought1 as an argument1 to prove1 that such who are destitute of the knowledge of the true ,god1 as founded on divine revelation1 may be in the way of salvation4 #c4 ,as for the centurion1 though he was a ,roman officer1 it does not follow1 from hence1 that when he came to our ,saviour1 and expressed his great faith and humility1 that he was an heathen2 for he had seen or heard of ,christ's miracles1 and his doctrine1 and probably1 might be convinced thereby1 and disposed to believe in him from that conviction2 and1 it is certain1 his words do not argue him to be an heathen2 therefore this part of the objection is foreign to the design for which it is brought4 #d4 ,as for ,cornelius1 it is true1 there are many things extraordinary in his character1 viz4 that he was a devout man1 and one that feared ,god2 who gave much alms to the people1 and prayed to ,god always1 ,acts x4 #b4 and it is farther said1 concerning him1 that his prayers and his alms came up for a memorial before ,god2 all which expressions seem to favour the objection4 ,notwithstanding it may be replied to it1 7#a47 ,if this account1 concerning him1 give ground to conclude that he was in a state of salvation before ,peter was sent to preach the gospel to him1 which the learned ,beza#bef1 and others1 suppose3 nevertheless1 it must be proved1 that he was altogether a stranger to divine revelation1 and the account we have of the way of salvation1 therein1 or else the argument1 taken from thence1 in opposition to what we are maintaining1 is of no force4 ,it is true1 it is said1 that he fell down at ,peter's feet1 and worshipped him1 ver4 #be4 which seems to argue him to be no better than an heathen idolater at that time3 but they who conclude him to have been1 at the same time1 in a state of salvation1 reckon this nothing else1 but an instance of extraordinary civil respect1 which1 because it had the appearance of religious worship1 ,peter1 as it is intimated in the following words1 refused to receive it1 lest some present should conclude that he gave him that honour1 which belongs to ,god alone4 ,all that ,i shall say1 in answer to the objection1 as supposing him to be in a state of salvation1 is1 that though he was a ,roman1 and bred up in their religion1 yet it appears1 from his general character that he was very much concerned about the salvation of his soul1 and therefore1 doubtless1 he had not been wanting in his enquiries about the way to attain it4 ,as for the gospel1 that had not been publicly preached1 at that time1 to the ,gentiles1 and he had not had any opportunity to converse with the apostles1 or to sit under their ministry1 before this2 but his conversation had been principally among the ,jews1 from whom he might be informed1 that though they did not believe our ,saviour1 who was crucified1 to be the ,messiah3 yet the ,messiah was expected2 and1 when he came1 he would do that for his people1 which was foretold by the prophets4 ,here his faith rested1 and he wanted only a convincing evidence that our ,saviour was he2 and this ,peter was sent to communicate to him4 7#b47 ,if we should suppose him not to have been converted before ,peter was sent to him1 which seems more probable1 because1 in ,peter's relation of this matter to the apostles1 he adds a particular circumstance that implies as much1 in chap4 xi4 #ad4 namely1 that he should tell him words1 whereby he and all his house1 should be saved2 it plainly argues1 that1 before this1 they were not in a state of salvation2 and1 if so1 then the objection1 which supposes that he was1 is sufficiently answered3 but1 if we acquiesce in this answer to it1 there is one difficulty that remains to be accounted for1 viz4 how this is consistent with his character1 as a devout man1 fearing ,god1 and his prayers and his alms being accepted by him8 ,the only reply ,i shall give to this1 is1 that some duties may be performed that are materially good1 by those who are not in a state of salvation2 and that these works may1 as far as they have any circumstance of goodness in them1 come up for a memorial before ,god3 thus ,god owned the humiliation1 repentance1 and reformation of the ,ninevites2 and it is said1 that when one came to our ,saviour1 and told him how he had observed the commandments of ,god1 and1 at the same time1 expressed an earnest desire to inherit eternal life2 it is remarked on this occasion1 that though he would not part with all for ,christ1 and therefore was not to be reckoned a believer2 yet ,jesus1 beholding him1 loved him1 ,mark x4 #ba4 that is1 he approved of what was good in him1 though it wanted some circumstances that were necessary to denominate an action good in all respects4 ,therefore1 why1 may we not suppose that ,god approved of what was excellent in ,cornelius's character1 before he was converted by ,peter's preaching8 ,object4 #f4 ,it is farther objected1 that the heathen had some means of salvation1 which took their first rise from divine revelation1 as appears from several rules and modes of worship1 which they had1 by tradition from the ,jews4 ,it was a generally received opinion among them1 that the sins they committed1 were1 some way or other1 to be expiated1 or some atonement was to be made for them2 upon which account they offered sacrifices1 and1 in order thereunto1 had their temples1 altars1 and priests1 consecrated for that purpose2 which is something more than they had learnt from the law of nature4 ,answ4 ,this argument has very little weight in it2 it is true1 it seems to allow that there is a necessity of persons being1 at least1 in a small degree1 apprised of some doctrines1 which first took their rise from divine revelation3 but that which was transmitted to the church1 pure and uncorrupt1 was handed down to several nations by uncertain tradition1 with a great mixture of corruption2 so that it is hard to find such a resemblance between them1 as would denominate them of divine original4 ,but suppose they had a conviction that sin was to be expiated by sacrifice2 yet they had no manner of idea concerning the reference1 of those sacrifices they offered1 to ,christ1 which1 as the apostle observes1 was the only thing1 in those sacrifices that were performed by a divine warrant1 which had a tendency to take away sin1 or make them that did the service perfect1 as pertaining to the conscience1 ,heb4 ix4 #i4 and therefore1 when the ,jews offered sacrifices1 and observed several other rites of worship1 which were instituted by ,god1 yet1 inasmuch as they rested in the external performance thereof1 and were destitute of faith in ,christ1 and other religious duties that were to attend them1 they were reckoned no better than vain oblations1 ,isa4 i4 #ac4 or unprofitable services3 how much more might all the rites of worship1 observed by the heathen1 be deemed so8 ,therefore this does not give us sufficient ground to conclude1 that they had the means of salvation1 who were destitute of divine revelation1 and faith in ,christ4 ,,iii4 ,it is farther observed1 in this answer1 that ,christ is the ,saviour only of his body the church4 ,this seems to obviate an objection that might be brought against the impossibility of attaining salvation1 without faith in ,christ2 for some will be ready to conclude1 that ,christ may be a ,saviour by his death1 to those who are strangers to him1 and not members of his body the church1 and therefore it is added1 that he is the ,saviour only of such2 which is what several understand1 when they say1 that there is no salvation out of the pale1 or inclosure of the church4 ,this is rather to be explained than denied2 and it will appear1 from what is said in the following answers1 wherein the visible church is described1 as including in it those who profess the true religion2 and the invisible church is called the body1 of which ,christ is the ,saviour1 ,eph4 v4 #bc4 and the members thereof are said to be made partakers of union and communion with him1 and to be inseparably joined to him1 as their head and ,husband1 when they are effectually called2 so that these have an interest in that salvation1 which he has procured4 ,from hence we have ground to conclude1 that he will save none by his merits1 but such who are made partakers of the internal graces of the ,spirit1 and are united to him by a lively faith1 founded on divine revelation2 which is agreeable to what has been before maintained in this answer1 which establishes the necessity of divine revelation1 or the impossibility of persons attaining salvation by framing their lives according to the light of nature1 who never heard of the gospel1 nor of ,jesus ,christ1 the sum and substance thereof4 ,if this be reckoned an hard saying1 tending to lessen the mercy of ,god1 with respect to the objects thereof1 it must be considered1 that we have no other rule of judging concerning this matter1 but what is contained in scripture4 ,if ,god has therein made known to his people the only way of salvation1 we have no warrant to extend it farther than he has done1 or to say1 that because he can apply his grace in such methods1 as are altogether unknown to us1 that therefore he will do it1 is no just or conclusive argument4 ,and the great design of all that has been said1 in this answer1 is to induce us to set the highest value on ,christ1 and his gospel2 to adore and magnify him for the privileges which we enjoy1 in being favoured with it1 and to put us upon improving it to the best purposes2 for1 if they are excluded from the benefits thereof1 who never heard of it1 ,how shall we escape1 if we neglect so great salvation8 ,heb4 ii4 #c4 ,footnote #bej3 ,see ,quest4 ,,lxxxix4 ,footnote #bea3 ,it is a rule in logic1 ,a quatenus ad omne valet consequentia4 ,footnote #beb3 4 ,footnote #bec3 4 ,footnote #bed3 ,see page #bff-bfh4 ,footnote #bee3 ,see ,i4 ,vol4 #deh1 #dei4 ,footnote #bef3 ,vid4 ,bez4 in loc4 ,quest4 ,,lxi41 ,,lxii41 ,,lxiii41 ,,lxiv4 ,,quest4 ,,lxi4 ,are all they saved who hear the gospel1 and live in the church8 ,,answ4 ,all that hear the gospel1 and live in the visible church1 are not saved1 but they only who are true members of the church invisible4 ,,quest4 ,,lxii4 ,what is the visible church8 ,,answ4 ,the visible church is a society made up of all such as1 in all ages1 and places of the world1 do profess the true religion1 and of their children4 ,,quest4 ,,lxiii4 ,what are the special privileges of the visible church8 ,,answ4 ,the visible church hath the privilege of being under ,god's special care and government1 of being protected and preserved in all ages1 notwithstanding the opposition of all enemies1 and of enjoying the communion of saints1 the ordinary means of salvation1 offers of grace by ,christ to all the members of it in the ministry of the gospel1 testifying1 that whosoever believes in him shall be saved1 and excluding none that will come unto him4 ,,quest4 ,,lxiv4 ,what is the invisible church8 ,,answ4 ,the invisible church is the whole number of the elect1 that have been1 are1 or shall be gathered into one1 under ,christ the ,head4 ,they who are made partakers of ,christ's redemption1 and are brought into a state of salvation1 have been before described1 as members of ,christ's body the church2 and we are now led to consider them as brought into this relation to him1 and accordingly are to enquire in what sense they are members of ,christ's church1 and so to speak of this church as to its nature1 constitution1 subjects1 and privileges4 ,and1 ,i4 ,what we are to understand by the word church1 as we find it applied in scripture4 #a4 ,it is sometimes used to signify any assembly that is met together1 whatever be the design of their meeting4 ,though1 indeed1 it is very seldom taken in this sense in scripture2 nevertheless1 there are two or three places in which it is so understood3 thus the multitude that met together at ,ephesus1 who made a riot1 crying out1 ,great is ,diana of the ,ephesians1 are called a church2 for the word is the same1 which we generally so render1 in ,acts xix4 #cb4 ,our translators1 indeed1 render it1 ,the assembly was confused1 and1 in ver4 #ci4 it is said1 ,this matter ought to be determined in a lawful assembly1 that being an unlawful one2 and1 in ver4 #da4 ,the town-clerk dismissed the assembly2 in all which places1 the word1 in the ,greek#beg1 is the same which we1 in other places1 render church2 and the reason why our translators have rendered it assembly1 is1 because the word church is used1 in a very uncommon sense1 in these places3 and we do not find it taken in that sense in any other part of scripture4 #b4 ,it is frequently used1 by the ,fathers1 metonymically1 for the place in which the church met together for religious worship1 and so it is often taken among us1 and some other reformed churches1 as well as the ,papists2 but it does not sufficiently appear that it is ever so understood in scripture4 ,it is true1 some suppose1 that it is taken in this sense in #a ,cor4 xi4 #bh4 where it is said1 ,when ye come together in the church1 ,i hear that there are divisions among you2 and1 they think1 it is farther explained1 and proved to be taken in this sense1 from what the apostle adds1 in ver4 #bj4 ,when ye come together in one place2 and also from what is said in ver4 #bb4 ,have ye not houses to eat and drink in1 or despise ye the church of ,god8 ,from whence they conclude that the apostle means nothing else but the place where they were convened together1 and1 more especially1 because it is here opposed to their own houses4 ,but to this it may be replied1 that1 in the first of these verses but now mentioned1 viz4 when ye come together in the church1 it may be very easily understood of particular persons met together with the rest of the church2 and when it is said1 in ver4 #bj4 that when ye come together into one place1 this does not refer to the place in which they were assembled#beh2 but to their meeting together with one design1 or accord4 ,and when it is said1 in ver4 #cb4 ,have ye not houses to eat and drink in1 or despise ye the church of ,god8 the opposition is not between their own houses and the place where they were together2 but the meaning is1 that by your not eating and drinking in your own houses1 but doing it in the presence of the church1 or the assembly of ,god's people that are met together1 you are not only chargeable with indecency and interrupting them in the work which they are come about1 but you make a kind of schism among them1 as doing that which they cannot1 in conscience1 approve of1 or join with you in2 and this you are ready to call caprice1 or humour1 in them1 and hereby you despise them4 ,and1 indeed1 the place of worship cannot properly speaking1 be said to be the object of contempt2 therefore the apostle does not use the word1 in this metonymical sense1 for the place of worship1 but for the worshipping assembly4 ,object4 ,the word synagogue is often taken metonymically1 in scripture1 for the place where persons were assembled to worship3 thus our ,saviour is said sometimes to teach in the synagogue of the ,jews1 ,matt4 iv4 #bc4 and elsewhere we read of one1 concerning whom the ,jews say1 ,he loveth our nation1 and hath built us a synagogue1 ,luke xii4 #e4 and elsewhere the ,psalmist speaking of the church's enemies1 says1 they have burnt up all the synagogues of ,god in the land1 ,psal4 lxxiv4 #h4 and the apostle ,james1 adapting his mode of speaking to that which was used among the ,jews1 calls the church of ,god a synagogue1 ,if there come unto your assembly1 or synagogue1 as it is in the margin1 a man with a gold ring1 c4 ,james ii4 #b4 where the word is taken for the place where they were assembled2 therefore we have as much reason to understand the word church for the place where the church meets together4 ,answ4 ,it is true1 the word synagogue1 in most of these scriptures1 is taken for the place where persons meet together on a religious account1 though it is very much to be doubted whether it be to be understood so in the last of the scriptures referred to1 and therefore our translators render it assembly2 and so the meaning is1 when you are met together1 if a poor man come into your assembly1 you despise him3 but suppose the word synagogue were to be taken in this1 as it is in the other scriptures1 for the place of worship1 and that1 by a parity of reason1 the word church may be taken in the same sense2 all that can be inferred from hence is1 that they1 who call the places of worship churches1 speak agreeable to the sense1 though it may be not the express words of scripture3 but this is so trifling a controversy1 that it is not worth our while to say any thing more to it4 ,the learned ,mede#bei insists largely on it1 in a discourse1 founded on those words of the apostle before-mentioned1 ,have ye not houses to eat and drink in1 or despise ye the church of ,god8 in which he attempts to prove1 that the apostle1 by the church1 means the place of worship1 from the opposition that there is between their own houses and the church of ,god1 the inconclusiveness of which argument has been before considered4 ,what he farther says1 to prove that there were places in the apostle's days1 appropriated1 or set apart1 for divine worship2 and1 in particular1 that the room in which they met together1 on the days of our ,saviour's resurrection1 and eight days after1 in which they were honoured with his presence1 was the same in which he eat his last ,passover with them1 and instituted the ,lord's ,supper1 and that it was in that place that they constantly met together for worship1 and that therein the seven deacons were afterwards chosen1 mentioned in ,acts vi4 and that after this a goodly church was erected on the same spot of ground2 these are no other than uncertain conjectures4 ,that they met together in an apartment1 or convenient room1 in the dwelling-house of some pious disciple1 is very probable2 but his observations from its being an upper room1 as freest from disturbance1 and nearest to heaven1 seems to be too trifling for so great a man4 ,and what he says farther1 in defence of it1 as supposing that this is what is intended by their breaking bread from house to house1 in ,acts ii1 #df4 is not so agreeable to the sense of the ,greek words#bfj1 as our translation1 which he militates against1 and supposes1 that it ought to be rendered in the house1 that is1 in this house appointed for the same purpose4 ,what he farther adds1 to prove that there were particular places appropriate for worship1 in the three first ,centuries1 by referring to several quotations out of the ,fathers1 who lived in these ages1 is not to be contested2 though the objection he brings against this being universally true1 taken from what ,origen1 ,minutius1 ,felix1 ,arnobius1 and ,lactantius say1 concerning the ,christians1 in their time1 declining to build them1 after they had been disturbed and harrassed1 by various persecutions1 seems to have some weight in it1 and is not sufficiently answered by him4 ,what he says on this subject1 may be consulted in the place before-mentioned4 ,all that we shall say1 as to this matter1 is1 that it is beyond dispute1 that1 since the church was obliged to convene together for religious worship1 it was necessary that the usual place1 in which this was performed1 should be known by them4 ,but it still remains uncertain1 whether1 7though1 at some times1 in the more peaceable state of the church1 they met constantly in one place7 they did not1 at other times1 adjourn from place to place1 or sometimes convene in the open air1 in places where they might meet with less disturbance from their enemies4 ,all1 who are conversant in the history of the church in those ages1 know1 that they often met1 especially in times of persecution1 in caves1 and other subterraneous places1 near the graves of those who had suffered martyrdom1 in which their end was not only to encourage them to bear the like testimony to ,christianity1 that they had done1 but that they might be more retired and undisturbed in their worship4 ,but1 to add nothing more on this subject1 as being of less moment1 that which ,i would principally militate against is1 what that excellent writer1 but now mentioned1 attempts to prove1 in his following ,dissertation#bfa1 concerning the reverence that is due to these churches2 not only whilst divine duties are performed therein1 but at other times1 as supposing that they retain a relative sanctity1 which calls for veneration at all times4 ,the main stress of his argument is taken from the sanctity of those places1 which1 by divine appointment1 were consecrated for worship1 under the ceremonial law2 and the reverence that was expressed by persons when they entered into them1 which1 by a supposed parity of reason1 he applies to those places which are erected for worship under the gospel-dispensation4 ,to which it may be replied1 that it does not follow1 that because the tabernacle and temple had a relative holiness in them1 and therefore the same thing is applicable to the places of worship under the gospel-dispensation4 ,for the temple was a type of ,god's presence among men1 and in particular of the incarnation of ,christ1 which was a glorious instance thereof2 and it was an ordinance for their faith in this matter1 and therefore holy4 ,and besides1 there was a visible external symbol of ,god's presence in these places1 whose throne was upon the mercy seat1 between the cherubims1 in the holy of holies2 and therefore this might well be called a holy place1 even1 when worship was not performed in it3 but it is certain1 that other places of worship1 and1 in particular1 the synagogues were not then reckoned so1 when no worship was performed in them1 though they were erected for that purpose2 and our ,saviour seems to insinuate1 that the holiness of places is taken away under the gospel-dispensation1 as appears by his reply to the woman of ,samaria1 when speaking concerning their fathers worshipping in that mountain1 viz4 in the temple that was erected on mount ,gerizzim1 he says1 that the hour cometh when ye shall neither in this mountain1 nor yet at ,jerusalem1 worship the ,father1 ,john iv4 #bj1 #ba4 that is1 no place shall be so consecrated for religious worship1 as that it shall be more acceptable there than elsewhere1 and consequently no veneration is to be paid to any such place more than another1 where the same worship may be performed#bfb4 ,but this is little other than a digression from our present design1 which is to shew1 that the word church1 in scripture1 is1 for the most part1 if not always1 taken for an assembly of ,christians met together for religious worship1 according to the rules which ,christ has given for their direction herein4 ,the ,hebrew word1 in the ,old ,testament1 by which the church of the ,jews is signified1 is generally rendered the congregation#bfc1 or assembly2 so that in our translation1 we never meet with the word church in the ,old ,testament2 yet what is there called the congregation1 or assembly of the ,israelites1 might1 very properly1 be called a church1 inasmuch as it is so styled in the ,new ,testament3 thus it is said1 concerning ,moses1 that he was in the church in the wilderness1 ,acts vii4 #ch4 ,but it is certain the word church is peculiarly adapted1 in the ,new ,testament1 to signify the ,christian church worshipping ,god1 according to the rules prescribed by our ,saviour1 and others1 delivered by his apostles1 under the ,spirit's direction2 which is the sense in which we are to understand it1 in speaking to these answers4#bfd ,and this leads us to consider1 ,,ii4 ,that the church is distinguished into visible and invisible1 each of which are particularly defined1 and will be farther insisted on1 under some following heads2 but before this1 we may offer something by way of premisal1 concerning the reason of this distinction4 ,the word church1 according to the grammatical construction thereof1 signifies a number of persons that are called2 and1 in its application to this present subject1 every one1 who is a member thereof1 may be said to be called to be made partaker of that salvation which is in ,christ4 ,now1 as there is a twofold calling spoken of in scripture1 to wit1 one visible and external1 whereby some are made partakers of the external privileges of the gospel1 and all the ordinances thereof2 the other internal1 and saving1 whereby others are made partakers of those special and distinguishing blessings1 which ,god bestows on the heirs of salvation3 the former of these our ,saviour intends1 when he says1 ,many are called1 but few are chosen1 ,matt4 xx4 #af4 the latter is what the apostle speaks of1 when he connects it with justification and glorification1 ,rom4 viii4 #cj4 ,now they who are called in the former of these senses1 are included in that branch of the distinction which respects the visible church2 the latter are members of that church which is styled invisible2 the former are members of ,christ by profession2 the latter are united to him1 as their ,head and ,husband1 who are made partakers of spiritual life from him1 and shall live for ever with him4 ,the members of the visible church are the children of ,god1 as made partakers of the external dispensation of the covenant of grace2 such ,god speaks of1 when he says1 ,i have nourished and brought up children1 ,isa4 i4 #b4 and elsewhere he says1 concerning the church of the ,jews1 who were externally in covenant with him1 ,israel is my son1 even my first-born1 ,exod4 iv4 #bb4 ,but the members of the invisible church1 are the children of ,god by faith1 ,gal4 iii4 #af4 and because children1 in this sense1 therefore heirs2 heirs of ,god1 and joint-heirs with ,christ1 ,rom4 viii4 #ag4 ,these things must particularly be insisted on2 and accordingly1 ,i4 ,we shall speak something concerning the invisible church1 which is described1 in one of the answers we are explaining1 as containing the whole number of the elect1 that have been1 are1 or shall be gathered into one1 under ,christ their ,head4 #a4 ,they are said to be elect1 and subject to ,christ their ,head2 upon which account1 some have included1 in this number1 the holy angels1 inasmuch as they are styled1 by the apostle1 elect angels1 #a ,tim4 v4 #ba4 and ,christ is1 in some respects1 their ,head1 as the apostle calls him1 ,the ,head of all principality and power1 ,coloss4 ii4 #aj4 and elsewhere the church is said to come to an innumerable company of angels1 ,heb4 xii4 #bb4 ,but though they are1 indeed1 elected1 it may be questioned1 whether they were chosen in ,christ1 as the elect among the children of men are said to be2 and1 though ,christ be styled their ,head3 yet his ,headship over them doth not include in it those things that are implied in his being the ,head of his chosen people1 as he is the ,head of the covenant of grace1 on which their salvation is founded2 or the ,captain of their salvation1 as he is styled1 chap4 ii4 #aj4 who1 having purchased them by his blood1 brings them into a state of grace1 and then to glory4 ,for these and such-like reasons1 ,i would not assert that angels are properly a part of ,christ's invisible church1 and therefore it only includes those that are elected to salvation among the children of men4 #b4 ,they are farther described as such1 who have been1 are1 or shall be gathered into one1 under ,christ the ,head2 therefore there is a part of them that are not actually brought into him4 ,these our ,saviour speaks of under the metaphor of sheep1 who were not of this fold1 concerning whom he says1 ,them also ,i must bring1 and they shall hear my voice1 ,john x4 #af4 ,and there is another part of them1 who are triumphant in heaven1 as well as those that are actually called by the grace of ,god1 who are in their way to heaven1 struggling1 at present1 with many difficulties1 through the prevalency of corruption1 and conflicting with many temptations1 and exposed to many evils that attend this present state4 ,these different circumstances of those who are brought in to ,christ1 give occasion to that known distinction between the church triumphant and militant4 ,object4 ,to that part of this description of the invisible church1 which includes in it those that shall be gathered unto ,christ1 it is objected1 that no one can be said to be a member of this church1 who is not actually brought in unto him2 for that would be to suppose1 that unconverted persons might be members thereof1 and consequently that ,christ is their ,head1 ,shepherd and ,saviour2 though they be characterized1 in scripture1 as children of wrath1 running in all excess of riot1 refusing to submit to him1 and neglecting that great salvation which is offered in the gospel3 ,how can such be members of ,christ's church1 and that in the highest sense thereof8 ,and it is farther objected1 against the account given of the invisible church in this answer1 that a part of those who are said1 to be the members thereof1 are considered at present as not existing2 and therefore it must be a very improper1 if not absurd1 way of speaking1 to say1 that such are members of ,christ's church4 ,answ4 ,i am not inclined to extenuate those expressions of scripture1 which represent unconverted persons as children of wrath1 in open rebellion against ,god1 and refusing to submit to him2 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 elect1 or ,christ's invisible church1 or that they are included in that number2 for that would be to expose the doctrine of election to one of the main objections that is brought against it1 as though it led to licentiousness3 nevertheless1 let it be considered1 that this answer treats of the invisible church2 therefore whatever privileges are reserved for them1 who1 though elected1 are in an unconverted state1 these are altogether unknown to them2 and it would be an unwarrantable presumption for them to lay claim to them4 ,however1 we must not deny that ,god knows who are his1 who are redeemed by ,christ1 and what blessings1 pursuant thereunto1 shall be applied to them3 he knows the time when they shall be made a willing people1 in the day of his power1 and what grace he designs to work in them3 he considers the elect in general1 as given to ,christ1 and ,christ as having undertaken to do all that is necessary to fit them for the heavenly blessedness4 ,moreover1 we must not suppose but that ,god knows1 without the least doubt and uncertainty1 the whole number of those who shall appear with ,christ1 in glory1 at his second coming2 for things that are future to us1 are present1 with respect to him1 as with one single view1 he knows all things1 past and to come1 as well as present2 and therefore1 if the expression made use of be thus qualified1 which is agreeable to the design of this answer1 ,i cannot see that the objection has sufficient force to overthrow it1 any more than those arguments that are usually brought against the doctrine of election1 can render it less worthy to be received by us4 ,as for the other branch of the objection1 that they1 who are not in being1 cannot be denominated members of ,christ's church in any sense3 though it be allowed1 that such cannot be1 at present1 the subjects of any privileges2 yet we must consider1 that1 since ,god seeth not as man seeth1 they may1 in his eternal purpose to save them1 be considered as the objects thereof1 and therefore in his account1 be reckoned members of ,christ's invisible church1 that is1 such as he designs to bring into being1 and afterwards to make them meet to partake of the inheritance of the saints in light4 ,therefore ,i see no reason to except against this mode of speaking1 in which they are described as such1 who shall be gathered under ,christ1 their ,head3 however1 if the objection only respected the propriety1 or impropriety1 of a word1 provided it had not a tendency to overthrow the doctrine of ,god's certain and peremptory election1 ,i would not militate against it4 #c4 ,this church1 which is said to consist of the whole number of the elect1 is styled invisible2 by which we are not to understand1 that their election of ,god cannot be known by themselves1 since we have sufficient ground1 from scripture1 to conclude1 that believers may attain the assurance thereof in this life3 but it is so called1 because many of them have finished their course in this world1 and are entered into that state1 in which they are1 with respect to those that live here1 no more seen4 ,moreover1 the number of those who are styled the members of this church1 cannot be determined by any creature4 ,it is only known to ,god2 and that grace1 which any of them experience1 how far soever they may arrive to the knowledge of it themselves1 cannot be said to be certainly and infallibly known by others2 and therefore the apostle says1 concerning them1 that their life is hid with ,christ in ,god1 ,col4 iii4 #c4 ,however1 though this church be1 at present1 invisible1 yet when the whole number of the elect shall be brought in to ,christ1 and1 as the apostle speaks1 ,gathered together unto him1 #b ,thess4 ii4 #a4 then it shall no longer remain invisible2 for when ,christ1 who is their life1 shall appear1 they also shall appear with him in glory1 ,col4 iii4 #d4 ,we may farther observe concerning the church1 as thus described1 7#a47 ,that it has many glorious characters given of it3 thus it is frequently called ,christ's spouse1 in the ,song of ,solomon1 by which he seems to intend more than what could well be said concerning the ,jewish church2 for the description there given of it1 as being all fair1 and without spot1 ,cant4 iv4 #g4 and is rather applicable to the state in which the saints shall be hereafter1 than that in which they are at present2 and therefore ,i am inclined to think1 that he speaks of the invisible church1 or the election of grace4 ,and this character1 given of them1 is taken from that conjugal union which there is between ,christ and believers2 on which account it is said elsewhere1 ,thy ,maker is thine ,husband1 the ,lord of hosts is his name2 and thy ,redeemer the ,holy ,one of ,israel1 ,isa4 liv4 #e4 and the ,psalmist describes it1 in a very elegant manner1 as thus related to ,christ1 when he says1 upon thy right-hand did stand the queen in gold of ,ophir1 ,psal4 xlv4 #i4 and then speaks of it1 as arrived to the highest pitch of honour and happiness1 when introduced into the king's presence in raiment of needlework1 with gladness and rejoicing1 being brought into his palace1 ver4 #ad1 #ae4 and the apostle calls it1 ,the ,general ,assembly and church of the first-born1 which are written1 ,heb4 xii4 #bc4 or1 as it is in the margin1 enrolled in heaven2 and it is also considered1 when presented by ,christ to himself1 or to his own view at last1 being brought to perfection1 as a glorious church2 not having spot or wrinkle1 or any such thing2 but holy1 and without blemish1 ,eph4 v4 #bg4 ,in this respect it may be called1 ,the holy catholic church1 though many1 without sufficient ground1 understand those words of the creed1 in which it is so called1 in a sense very different from1 and inferior to it4 7#b47 ,this invisible church is but one body1 and therefore not divided1 like the visible church1 into many particular bodies1 as will be observed under a following head4 ,this seems to be the meaning of that expression1 in which it is said1 ,my dove1 my undefiled is but one1 ,cant4 vi4 #i4 7#c47 ,it is not the seat of human government1 as the visible church is2 nor are persons said to be received into its communion4 ,and whatever officers ,christ has appointed1 to secure the order1 and to promote the edification of his churches1 these have nothing to do in the church1 considered as invisible2 however1 it is eminently under ,christ's special government1 who is the ,head1 as well as the ,saviour thereof4 7#d47 ,there are many special privileges1 which belong to it1 that include in them all the graces and comforts1 which are applied to them by the ,holy ,spirit3 and so they are considered1 as enjoying union and communion with ,christ1 in grace and glory1 as being called1 justified1 sanctified1 and many of them assured of their interest in ,christ here and all of them shall be glorified with him hereafter4 ,these privileges are insisted on1 in several following answers2 for which reason we pass them over at present1 and proceed to consider another of the answers1 which we are to explain3 ,and accordingly1 ,,ii4 ,we have an account of the visible church1 which is described as a society1 made up of all such1 who1 in all ages1 and places of the world1 profess the true religion1 and of their children4 ,in this description of the church1 we may observe1 #a4 ,that it is called visible1 not only because the worship performed therein1 and the laws given to those particular churches1 of which it consists1 are visible2 but its members are so1 or known to the world3 and the profession they make of the true religion1 or subjection to ,christ1 as their ,head and ,sovereign1 is open1 free1 and undisguised1 whereby they are distinguished from the rest of the world4 #b4 ,it is called a society1 which denomination it takes from the communion which its members have with one another3 but1 inasmuch as the word is in the singular number1 denoting but one body of men1 it is to be enquired whether this be a proper mode of speaking1 though frequently used4 7#a47 ,it is allowed1 by all ,protestants1 that there are1 and have been1 ever since the preaching of the gospel by the apostles1 many particular churches in the world#bfe2 and this is agreeable to what we often read of in the ,new ,testament1 as the apostle ,paul directs his epistles to particular churches2 such as that at ,ephesus1 ,corinth1 ,philippi1 c4 ,some of these were larger1 others smaller1 as denoting1 that no regard is to be had to the number of persons of which each of them consists3 thus we read of churches in particular houses1 #a ,cor4 xvi4 #ai4 and these may each of them1 without the least impropriety of expression1 be styled a visible church1 for the reasons above mentioned4 7#b47 ,it must also be allowed1 on the other hand1 that the church is spoken of in the singular number1 in scripture1 as though it were but one3 thus it is said that ,saul made havoc of the church1 entering into every house1 and haling men and women1 committed them to prison1 ,acts viii4 #c4 and1 speaking of himself1 he says1 ,concerning zeal1 persecuting the church1 ,phil4 iii4 #f4 and elsewhere1 that1 beyond measure1 he persecuted the church of ,god1 and wasted it1 ,gal4 i4 #ac4 ,now it is certain1 that it was not one particular church that he directed his persecuting rage against1 but all the churches of ,christ1 wherever he came1 especially those in ,judea1 which he speaks of in the plural number1 ver4 #bb4 by which he explains what he means1 by his persecuting the church of ,god2 for it is said1 ,he which persecuted us in times past1 now preacheth the faith which once he destroyed1 ver4 #bc4 and elsewhere it is said1 ,god hath set some in the church2 first1 apostles2 secondarily1 prophets2 thirdly1 teachers1 #a ,cor4 xii4 #bh4 by which we are to understand all the churches2 for the apostles were not pastors of any particular church1 but acted as pastors in all the churches wherever they came1 though every church had its own respective pastor set over it1 who was1 in a peculiar manner1 related to it2 yet all these churches are called1 in this place1 the church4 ,therefore we are not to contend about the use of a word1 provided it be rightly explained1 whether persons speak of the church in the singular1 or churches in the plural number4 ,if we speak of the church1 as though it were but one1 the word is to be taken collectively for all the churches of ,christ in the world3 this the apostle explains1 when he speaks of them all1 as though they were one body1 under the influence of the same ,spirit1 called in one hope of their calling1 one ,lord1 one faith1 one baptism1 one ,god and ,father of all1 who is above all1 and through all1 and in them all1 ,eph4 iv4 #d-f4 this is that unity of the ,spirit which they were to endeavour to keep1 and so to act agreeably to their faith herein2 and1 in this respect1 we freely allow that all the churches of ,christ are one2 there is but one foundation on which they are built1 one rule of faith1 one way to heaven1 in which they all professedly walk4 ,moreover1 the churches of ,christ have not only communion with one another1 in their particular societies1 but there is a communion of churches1 whereby they own one another1 as walking in the same fellowship with themselves1 express a sympathy with each other in afflictive circumstances1 and rejoice in the edification and flourishing state of each other4 ,in these respects we consider the churches as one1 and so call them all the church of ,christ4 ,nevertheless1 this is to be understood with certain limitations2 and therefore we are not to suppose that the church1 as the seat of government1 is one2 or that there is one set of men1 who have a warrant to bear rule over the whole1 that is1 over all the churches of ,christ2 for none suppose that there is one universal pastor of the church1 except the ,papists4 ,all ,protestants1 however they explain their sentiments about the catholic visible church1 allow1 that the seat of government is in each particular church1 of which no one has any right to give pastors to other churches1 or to appoint who shall be admitted into their respective communion4 7#c47 ,there is another thing in this description of the visible church1 which stands in need of being explained and defended1 when it is said1 that it consists of all such as1 in all ages1 and places1 of the world1 do profess the true religion3 if nothing be intended hereby1 but that no one has a right to the privilege of communion of saints1 or fit to be received into any church of ,christ1 but those who profess the true religion1 namely1 the faith on which it is built2 this ,i am far from denying2 for that would be to suppose that the church professes one faith1 and some of its members another2 or that it builds up what it allows others to throw down4 ,but ,i am a little at a loss to account for the propriety of the expression1 when the church is said to be a society1 professing the true religion1 in all ages4 ,it cannot be supposed that the church1 or churches1 that are now in being1 are any part of that society which professed the true religion in ,moses's time1 or in the apostolic age2 but it is principally the propriety of expression that is to be excepted against2 for ,i suppose1 nothing is intended hereby1 but that as the church1 in every respective foregoing age1 consisted of those who embraced the true religion1 it consists of no other in our age4 ,there is one thing more which ,i would take leave to observe in this description of the church1 which renders it incomplete1 inasmuch as it speaks of it as consisting of those who profess the true religion2 but makes no mention of that bond of union which constitutes every particular branch of this universal church of ,christ4 ,it speaks1 indeed of those qualifications which belong to every one as a ,christian1 which is a remote1 though necessary condition of being received into church communion2 but takes no notice of that mutual consent1 which is the more immediate bond by which the members of every church coalesce together3 but this we may have occasion to speak of under a following head4 ,the last thing ,i observe1 in this description of the visible church1 is1 that it consists not only of the professors of the true religion1 but of their children2 this is rather to be explained1 than denied3 however1 ,i cannot but observe1 that many have run too great lengths in what they have asserted concerning the right of children to this privilege4 ,some of the ,fathers have not only considered them as members of the church1 but brought them to the ,lord's table1 and given them the bread dipped in the wine1 the same way as food is applied to infants1 when they were too young to discover any thing of the design thereof3 that which led them into this mistake1 was their misunderstanding the sense of our ,saviour's words1 ,except ye eat the flesh of the ,son of ,man1 and drink his blood1 ye have no life in you1 ,john vi4 #ec4 supposing that this was meant of their eating bread1 and drinking wine in the ,lord's supper1 though they might easily have known that this was not our ,saviour's meaning2 inasmuch as the ,lord's supper was not instituted1 till some time after1 and1 when instituted1 it was not designed to be reckoned so necessary to salvation1 as that the bare not partaking thereof should exclude from it4 ,cyprian gives an account of his administering it to an infant brought by her mother2 and relates a circumstance attending it1 that savours so much of superstition1 in that grave and pious ,father1 that ,i forbear to mention it4#bff ,and this was not only practised by him1 but by several others in some following ages4 ,and many in later ages speak of children as incomplete members of the church2 and some suppose that this is the result of their baptismal dedication2 others that it is their birth-right1 and as the consequence hereof they have maintained1 that when they come to be adult1 they rather claim their right to church-communion than are admitted to it1 as those are1 who are not the children of church-members1 and as a farther consequence deduced from this supposition1 they assert1 that if they are guilty of vile enormities1 and thereby forfeit this privilege1 they are in a formal way to be excommunicated1 and that it is a defect in the government of the churches in our day1 that this is not practised by them4 ,this is not what is intended by children's being members of churches1 together with their parents1 in this answer2 but that which ,i think all will allow of1 viz4 that children being the property of parents1 they are obliged to dedicate them1 together with themselves1 to ,god1 and pursuant thereunto to endeavour to bring them up in the nurture and admonition of the ,lord1 hoping that through his blessing on education1 they may1 in his own time and way1 be qualified for church communion1 and then admitted to it1 that hereby the churches of ,christ may have an addition of members to fill up the places of those who are called off the stage4 ,as to the concern of the church in this matter1 which in some respects redounds to the advantage of the children of those who are members of it1 they are obliged to shew their regard to them1 so far as to exhort their parents1 if there be occasion1 to express a due concern for their spiritual welfare2 or1 if they are defective herein1 to extend their censure rather to the parents1 than to the children1 as neglecting a moral duty1 and so acting unbecoming the relation they stand in to them4 ,thus concerning the description given of the visible church in this answer2 we shall now proceed to speak more particularly of it1 and accordingly shall consider the former and present constitution and government thereof4 ,and1 ,i4 ,as to what concerns the state of the ,jewish church before the gospel-dispensation2 this was erected in the wilderness1 and the laws by which it was governed1 were given by ,god1 and transmitted to ,israel by the hand of ,moses4 ,there was a very remarkable occurrence preceding their being settled as a church1 that we read of1 ,exod4 xix4 #g1 #h4 in which ,god demanded an explicit consent from the whole congregation1 to be his people1 and to be governed by those laws he should give them1 upon which they made a public declaration1 that all that the ,lord hath spoken we will do4 ,and ,moses returns the words of the people unto the ,lord4 ,and soon after this there was another covenant-transaction between ,god and them1 mentioned in a following chapter1 when ,moses came and told the people all the words of the ,lord1 and all his judgments2 and the people answered with one voice1 saying1 ,all the words which the ,lord hath said will we do4 ,and this was confirmed by sacrifice1 and he took half the blood thereof and put it in basons1 and half of the blood he sprinkled on the altar1 and he took the book of the covenant and read it in the audience of the people2 upon which they repeat their engagement1 all that the ,lord hath said will we do1 and be obedient4 ,and then he took the blood and sprinkled it on the people1 and said1 behold the blood of the covenant which the ,lord hath made with you1 concerning all these words1 ,exod4 xxiv4 #c1 #e-i4 and then we have an account of an extraordinary display which they had of the divine glory1 ,they saw the ,god of ,israel1 and did eat and drink1 ver4 #aa4 which was a farther confirming this covenant4 ,and upon some important occasions they renewed this covenant with ,god1 avouched him to be their ,god1 and he condescended at the same time to avouch them to be his peculiar people1 ,deut4 xxvi4 #ag1 #ah4 ,thus they were settled in a church-relation by ,god's appointment1 and their solemn covenant and consent to be his people4 ,after this we read of ,god's settling the form of their church-government1 appointing those various ordinances and institutions which are contained in the ceremonial law1 and settling a ministry among them1 and giving directions concerning every branch of the work that was to be performed by them4 ,aaron and his sons had the priesthood committed to them1 who were to offer gifts and sacrifices2 the ,high-,priest was to be chief minister in holy things1 the other priests assistants to him in most branches of his office2 and when the temple was built1 and the service to be performed therein established1 the priests attended in their respective courses1 each course entering on their ministry every ,sabbath1 #b ,chron1 xxiii4 #d4 and there being twenty-four courses1 #a ,chron4 xxiv4 it came to their respective turns twice every year4 ,the porters also1 who were to wait continually at the avenues of the temple day and night1 to prevent any unclean person or thing from coming into it1 as well as its being plundered of the treasures that were laid up in chambers adjoining to it2 these also ministered in their courses1 the number whereof was the same with that of the priests1 #a ,chron4 xxiii4 #e4 compared with chap4 xxvi4 ,and the singers1 who attended some parts of the worship1 ministered in their courses1 #a ,chron4 xxiii4 #e4 compared with chap4 xxv4 ,and besides these1 there were some appointed to represent the people1 who were chosen to come up from their respective places of abode with the priests when they ministered in their courses2 these are called stationary men4 ,dr4 ,lightfoot#bfg gives an account of them from some ,jewish writers who treat on this subject2 not that we have any mention of them in scripture2 but they suppose that it took its rise from that law in ,lev4 i4 #c1 #d4 where they who brought an offering to the ,lord were obliged to be present1 and to put their hands on the head thereof1 as well as the priests1 who had the main concern in this service4 ,from hence it is inferred1 that since1 besides the sacrifices that were offered for particular persons1 there were daily sacrifices offered in the behalf of the whole congregation2 and because it was impossible for them to be present to bear a part in this service1 it was necessary that some should be deputed to represent the whole body of the people1 that so there might be a number present to assist in this service1 that these acts of worship might be performed in the most public manner2 and inasmuch as this was to be performed daily1 it was necessary that some should be deputed1 whose proper business it was to attend2 and he thinks that as there were priests deputed to minister in their courses1 so there was a number deputed to represent the people1 who went up to ,jerusalem with the priests of the respective course4 ,and he farther adds1 that at the same time that these were ministering in the temple1 the people met together1 and spent that week in those synagogues which were near the place of their abode1 in fasting1 and other acts of religious worship1 in which1 though at a distance1 they implored a blessing on the service that their brethren were performing4 ,as for the rest of the people1 they were obliged to be present at ,jerusalem1 at the solemn and public festival1 performed three times a year2 and others of them1 who had committed any sin that was to be expiated by sacrifice1 were to come up thither to the temple at other times1 and bring their sacrifices to atone for the guilt which they had contracted4 ,if it be said1 that this was1 indeed1 a solemn method of worship1 exceeding beautiful1 and also had a circumstance in it1 which was its glory1 viz4 that the temple-service was typical of ,christ1 and the way of salvation by him3 but what methods were there to instruct the people in the doctrines of religion8 ,it would not much conduce thereunto for them to come up to ,jerusalem1 to worship at the three yearly festivals3 how did they spend their ,sabbaths8 or1 what acts of worship were they engaged in1 in their respective places of abode8 ,to this we answer1 that ,god also appointed a sufficient number to be their ministers in holy things1 helpers of their faith as to this matter1 viz4 not only the priests1 but the whole tribe of ,levi1 whose place of residence was conveniently situated3 they had forty-eight cities in various parts of the land2 some of which were not far distant from any of the people4 ,these instructed them in the way of ,god1 the people sought the knowledge hereof from their mouths1 ,mal4 ii4 #g4 ,and there were1 besides the temple1 several other places appointed for religious worship3 these were of two sorts1 namely1 #a4 ,the synagogues1 which were generally built in cities1 of which hardly any were without them1 if they consisted of a number of persons who were able to erect them1 and had leisure1 from their secular employments1 to preside over1 and set forward1 the work to be performed therein2#bfh and that was of a different nature from the temple-service1 in which gifts and sacrifices were to be offered1 ,god having expressly forbidden the erecting any altars elsewhere2 therefore the worship performed in them was prayers1 reading and expounding the law and the prophets1 and instructing the people in all other duties of religion1 which were necessary to be performed in the conduct of their lives4 ,the manner of doing this1 was not only by delivering set discourses1 agreeable to our common methods of preaching1 ,acts xiii4 #ae4 and seq4 but holding disputations and conferences together about some important matters of religion3 thus the apostle ,paul disputed in the synagogues1 chap4 xvii4 #ag1 #ai1 #h4 ,this was done occasionally2 but the ,jews met constantly in them for religious worship2 and our ,saviour encouraged them herein with his presence and instructions3 thus it is said1 not only that he taught in their synagogues1 but that this was his constant practice2 for it is said1 ,he came to ,nazareth2 and1 as his custom was1 he went into the synagogue on the ,sabbath-day1 and stood up for to read1 ,luke iv4 #ae1 #af4 ,and there were also certain officers appointed over every synagogue3 thus we read sometimes of the rulers of the synagogues1 ,mark v4 #bb4 ,luke viii4 #da1 #di4 whose business was to prevent the doing any thing that was indecent and disorderly2 and there were some persons from whom a word of exhortation was expected1 who were called1 chap4 iv4 #bj4 ministers thereof4#bfi ,and we are not to suppose that this method of promoting religion in the synagogues1 was only practised in the last and most degenerate age of the ,jewish church1 but that they had their synagogues in the more early and purer ages thereof1 which1 if we had no express account of in the ,old ,testament1 yet it might be inferred from this account thereof in our ,saviour's time2 for certainly there were no methods used then by the ,jews to instruct the people in matters of religion1 that were not as necessary1 and consequently in use1 in foregoing ages4 ,it is true1 we do not oftentimes read of synagogues in the ,old ,testament2 notwithstanding there is mention of them in that scripture1 before referred to1 in ,psal4 lxxiv4 #h4 in which the ,psalmist complains1 that they had burnt up all the synagogues of ,god in the land2 where the word being in the plural number1 it cannot be meant1 as the ,chaldee ,paraphrast renders it1 of the temple4 ,this appears from the context1 in which he speaks of the enemies of ,god roaring in the midst of the congregations2 and1 besides this1 he expressly mentions their burning the temple1 by casting fire into the sanctuary of ,god1 and casting down the dwelling-place of his name to the ground1 in ver4 #c1 #g4 #b4 ,besides these synagogues1 there were other places1 in which public worship was performed1 called1 ,places of prayer1#bgj ,mr4 ,mede gives an account1 from ,epiphanius1 of the difference that there was between these and the synagogues1 when he says1 that a proseucha1 or a place appointed for prayer1 was a plot of ground1 encompassed with a wall1 or some other like mound1 or inclosure1 open above1 much like to our courts2 whereas a synagogue was a covered edifice as our houses and churches are4 ,he also adds1 that the former of these were generally fixed in places without the cities1 in the fields1 in places of retirement2 and that they were generally rendered more private1 and fit for the work that was to be performed in them1 by being surrounded with a plantation of trees2 and he supposes1 that these were not only made use of in our ,saviour's and the apostles time1 but in foregoing ages2 and that the grove that ,abraham is said to have planted1 in which he called on the name of the ,lord1 ,gen4 xxi4 #cc4 was nothing else but one of these convenient places1 planted for that purpose1 in which public worship was performed1 which seems very probable4#bga ,and we read1 in scripture concerning high places4 ,these1 as ,lightfoot observes1#bgb are sometimes used in scripture1 in a commendable sense3 thus ,samuel is said to go up to one of these high places1 #a ,sam4 ix4 #ai4 to perform some acts of religious worship2 and we read of another high place1 in which there was a company of prophets1 with a psaltery1 and a tabret1 and a pipe1 and a harp before them1 and they did prophesy1 chap4 x4 #e4 ,it is true1 in other scriptures1 we read of them as abused by that idolatry that was performed in them1 #a ,kings xi4 #g4 chap4 xii4 #ca4 ,these the pious kings of ,judah1 who reformed religion1 took away2 and when it is said1 in some of their reigns1 that how much soever they destroyed idolatrous worship1 yet the high places were not taken away1 #b ,kings xii4 #c4 xiv4 #d4 xv4 #d4 that learned writer thinks1 that they should not have been destroyed1 as places of worship1 or public assemblies1 and therefore that this is not reckoned as a blemish in the reign of these kings1 that the high places were not taken away2 for whatever abuse there was1 it consisted in that sacrifice and incense were offered there1 which were parts of worship confined to the temple2 so that if they had not only reformed them from the abuse of those that exercised their idolatry therein2 but had also proceeded to reform this abuse of sacrificing there1 they might lawfully have met there to perform religious worship1 which1 it is supposed1 they did in synagogues1 high places1 and groves1 that were appointed for that purpose3 thus then they met together for religious worship in other places besides the synagogues4 ,again1 we read1 in the ,new ,testament1 that ,paul went1 on the ,sabbath day1 out of the city of ,philippi1 by a river-side1 where prayer was wont to be made1 ,acts xvi4 #ac4 where he also preached the word by which ,lydia was converted2 this some think to be one of those places where they resorted for prayer1 and other public worship3 and others suppose1 that the place mentioned in the gospel1 which our ,saviour resorted to1 when it is said1 that he went out into a mountain to pray1 and continued all night in prayer to ,god1 ,luke vi4 #ab4 ought to be rendered1 in that particular place where prayer was wont to be made to ,god4#bgc ,but the ,greek words may as well be rendered as they are in our translation2 and then it has no respect to any particular place of prayer1 but imports his retirement to perform this duty4 ,thus we have endeavoured to prove1 that the church of the ,jews had other places in which worship was performed1 besides the temple1 which was of very great advantage for the propagating religion among them4 ,we might have farther proceeded to consider their church-censures1 ordained by ,god for crimes committed1 whereby persons were cut off from among their people1 by excommunication1 when the crimes they were guilty of did not deserve death3 but ,i shall not enlarge any farther on this head1 but proceed to speak concerning the gospel-church1 and so consider1 ,,ii4 ,the methods taken1 in order to the first planting and increase thereof1 by the apostles4 ,when our ,saviour had finished the work of redemption1 after his resurrection1 he altered the form of the church1 and appointed his apostles not only to signify this to the world1 but to be instruments in erecting this new church4 ,we have before considered these apostles as qualified to be witnesses to ,christ's resurrection1 and also as having received a commission from him to preach the gospel to all nations1 and an order to tarry at ,jerusalem till they received those extraordinary gifts from the ,holy ,ghost1 that were necessary for their performing the work they were to engage in4 ,now1 pursuant hereunto1 they all of them resided at ,jerusalem2 and1 a few days after ,christ's ascension into heaven1 the ,holy ,ghost was poured upon them on the day of ,pentecost1 ,acts ii4 #a1 #b4 upon which1 they immediately began to exercise their public ministry in that city1 in which they had the advantage of publishing the gospel to a numerous concourse of people1 who resorted thither1 from various parts of the world1 in which the ,jews were dispersed1 to celebrate that festival4 ,some suppose1 that there was a greater number gathered together in that city1 than was usual1 it being one of those three feasts to which the ,jews resorted from all parts of the land3 though a learned writer#bgd supposes1 that the ,jews were not obliged to come to this feast from other nations2 neither were they1 that came there1 said1 as these are1 to dwell at ,jerusalem2 therefore he thinks that that which brought them here from the several parts of the world1 was the expectation which the ,jews1 generally had1 that the ,messiah would appear1 and erect a temporal kingdom1 and that ,jerusalem was the place where he would fix his throne1 and therefore they would be there to wait on him1 and share the honours they expected from him4 ,but1 whatever occasion brought them here1 it was a seasonable opportunity for the gospel first to be preached2 and accordingly ,peter preached his first sermon to a multitude that were gathered together1 and therein exercised the gift of tongues1 by which means his discourse was not only understood by men of different languages2 but they had herein a plain proof that he was under the inspiration of the ,holy ,ghost2 and he takes occasion to improve this amazing dispensation of providence1 by telling them that it was an accomplishment of what had been before predicted by the prophet ,joel2 and then he preached ,christ to them1 declaring that he1 and the rest of the apostles1 were all witnesses that ,god raised him from the dead1 and exalted him by his right-hand1 and that1 pursuant hereunto1 this extraordinary gift of the ,holy ,ghost was conferred on them4 ,the success of his first sermon was very remarkable2 for there were added to the church1 as the first-fruits of his ministry1 three thousand souls1 ver4 #da1 #dg4 ,we also read1 that the ,lord added daily to the church such as should be saved2 and1 soon after this it is said1 that the number of the men1 of whom the church consisted1 was about five thousand1 chap4 iv4 #d4 a very large and numerous church1 meeting1 as is more than probable1 in the same city1 where we must conclude1 that they fixed their abode1 rather than that they returned to the respective places from whence they came1 that they might have an opportunity to sit under the sound of the gospel1 which was1 at that time1 preached no where else2 and that which makes this more probable1 may be inferred from the method taken for their subsistence in the world2 there would have been no occasion for those who had possessions to sell them1 and dispose of the price thereof to supply the exigences of their fellow-members1 had they not removed their habitations1 and forsook all for the sake of the gospel4 ,this church had wonderful instances of the presence of ,god among them1 which did more than compensate for the loss they must be supposed to sustain1 as to their secular affairs4 ,we read1 for some after this1 of little else but success attending the gospel1 and persecutions raised by the ,jews against it1 which rather tended to their own shame and confusion1 than the extirpating of it2 and when they so far prevailed1 at length1 that1 after the death of ,stephen1 the first martyr1 a new persecution was begun1 by the instigation of ,saul1 7as yet not converted to the faith7 the consequence hereof being the scattering of this church throughout the regions of ,judea and ,samaria1 chap4 viii4 #a4 this was ordered for the furtherance of the gospel1 for wherever they came1 they preached1 and many believed3 but the apostles1 at the same time1 obeying the order that was before given them1 continued at ,jerusalem1 chap4 i4 #d4 and there still remained a church in that city sitting under their ministry4 ,this was wisely ordered1 by the providence of ,god1 not only as an accomplishment of those predictions that respected the gospel's first being sounded from thence1 but that1 in this church1 a sufficient number might be trained up for the exercise of the ministry in other places1 when there should be occasion for it2 and1 in order hereto1 they had some advantages which no schools of learning could afford them1 for they had the extraordinary gifts of the ,holy ,ghost4 ,here it was that the prophets and evangelists were first raised up1 being immediately taught by ,god4 ,this was the first scene of the gospel-church4 ,here it continued till the apostles were ordered1 by the ,holy ,ghost1 to travel into those parts of the world1 in which1 by his direction1 their ministry was to be exercised3 the greatest part of them were ordered to those places1 where some of the ,jews resided2 but ,paul was ordained to exercise his ministry among the ,gentiles4 ,accordingly we read1 that the ,holy ,ghost said1 ,separate me ,barnabas and ,saul1 for the work whereunto ,i have called them1 ,acts xiii4 #b4 ,this divine command they immediately obeyed2 and then we read of churches erected in various parts of the world by his ministry1 who is styled1 ,the apostles of the ,gentiles4 ,there are several things observable in the exercise of his ministry3 #a4 ,wherever he came he preached the gospel1 and confirmed it by miracles1 as occasion served2 and this was attended with such wonderful success and expedition1 that1 without a remarkable hand of providence going along with him1 the multitudes that were converted by his ministry1 exceeded not only what might be done by one man1 in the compass of his life1 but several ages of men4 ,at one time we read of him exercising his ministry from ,jerusalem1 round about to ,illyricum1 ,rom4 xv4 #ai4 at other times1 in several parts of ,asia ,minor2 then in ,spain1 and at ,rome1 and some parts of ,greece1 ver4 #bh4 so that1 wherever he came1 his ministry was attended with wonderful success1 as the ,roman emperor says1 ,i came1 ,i saw1 ,i conquered4 #b4 ,when the apostle had1 by the success of his ministry1 prepared fit materials for a church1 inasmuch as it would take up too much of his time to reside among them till they were provided with a pastor1 and other officers1 which were necessary to carry on the work that was begun in it1 he sent for one of the ,evangelists1 who1 as was before observed1 were fitted for this service1 by those extraordinary gifts1 which they had received1 while they continued in the church at ,jerusalem4 ,the office of these evangelists seems to have been principally this2 that they were to set in order the things that were wanting1 or left1 by the apostles to be done1 and ordain elders in every city1 as the apostle ,paul intimates1 when giving this charge to ,titus1 ,titus i4 #e4 who appears to have been an ,evangelist1 particularly ordained to minister to him1 to build upon the foundation he had laid4 ,these evangelists appear to have had all the qualifications for the ministry that the apostles had1 excepting what respected their having seen ,jesus1 whereby they were qualified to be witnesses of his resurrection2 and they continued till they had performed that part of their work1 in settling pastors1 and other officers in churches2 and then they were ready to obey another call1 to succeed the apostles in some other places1 and so perform the same work there4 #c4 ,while the apostles were thus concerned for the gathering and building up of churches1 and were assisted herein by the evangelists1 there was a continual intercourse between them and those churches1 whose first rise was owing to the success of their ministry4 ,accordingly they conversed with them by epistles2 some of which they received by the inspiration of the ,holy ,ghost1 as designed to be a rule of the churches faith in all succeeding ages4 ,some of these epistles were written by other apostles1 but most of them by ,paul1 ,phil4 ii4 #ai4 who sometimes desires to know their state2 at other times1 he informs them of his own1 and the opposition he met with2 or the success of his ministry1 the persecution he was exposed to for it1 ,coloss4 iv4 #g4 #b ,cor4 i4 #h4 #a ,cor4 xvi4 #i4 and the necessity of the churches1 which required their contribution for their support2 and therein he often enlarges on those important truths1 which1 had he been among them1 would have been the subject of his ministry4 ,this was necessary to strengthen their hands and encourage them to persevere in that faith which they made profession of4 ,and to this we may add1 that there were1 upon several occasions1 messengers sent from the churches to the apostle1 to inform him of their state1 to transmit to him those contributions which were necessary for the relief of other churches1 and to give him that countenance1 encouragement1 and assistance1 that his necessities required2 and some of these were very excellent persons1 the best that could be chosen out of the church for that service4 ,the apostle calls some of them1 ,the messengers of the churches1 and the glory of ,christ1 #b ,cor4 viii4 #bc4 which is an extraordinary character4 ,some think1 he intends hereby that they were the messengers of those churches1 which churches are the glory of ,christ1 that is1 the seat in which he displays his glory2 others suppose1 that he calls these messengers1 the glory of ,christ1 as they1 by their wise and faithful conduct1 promoted his glory1 which was not dependent on it1 but illustrated thereby4 ,sometimes they were ministers of churches1 sent occasionally on these errands3 thus ,epaphroditus was a messenger and minister of the church at ,philippi1 ,phil4 ii4 #be4 and ,onesiphorus was sent to strengthen and encourage the hands of the apostle1 when he was a prisoner at ,rome1 whom he speaks of with great affection1 when he says1 ,he sought me out diligently1 and found me1 and was not ashamed of my chain1 #b ,tim4 i4 #af1 #ag4 ,these were very useful persons to promote the interest of ,christ1 which was carrying on by the apostle1 though it does not appear that this was a standing office in the church1 their service being only occasional4 ,thus we have considered the apostle1 as engaged in gathering and building up churches1 in such a way1 as was peculiar to them in the first age of the gospel4 ,,iii4 ,we shall now proceed to speak concerning that state and government of the church1 that was designed to continue longer than the apostolic age1 and is a rule to the churches of ,christ in our day4 ,we have before considered the evangelists as succeeding the apostles1 in appointing officers over churches1 directing them to fit persons1 that might be called to this service1 and instructing them how they should behave themselves in that relation2 which was necessary1 in that they were not to expect such extraordinary assistances from the ,spirit of ,god1 as the apostles and the evangelists had received1 any more than pastors1 and other church-officers are to expect them in our day2 which leads us to consider the nature1 constitution1 and government of the churches of ,christ1 in all the ages thereof4 ,and1 #a4 ,what we are to understand by a particular church1 and what is the foundation thereof4 ,a church is a number of visible professors1 called to be saints1 or1 at least1 denominated1 and1 by a judgment of charity1 esteemed to be saints2 united together by consent1 in order to their having communion with one another2 and testifying their subjection to ,christ1 and hope of his presence in all his ordinances2 designing hereby to glorify his name1 propagate his gospel and interest in the world1 and promote their mutual edification in that holy faith1 which is founded on the scripture revelation2 and in order hereunto they are obliged to call and set over them such pastors1 and other officers1 as ,god has qualified for that service1 to be helpers of their faith1 and to endeavour to promote their order1 whereby the great and valuable ends of the church-communion may be answered1 and ,god therein be glorified4 ,this description of a particular church is agreeable to1 and founded on scripture1 as may be easily made appear1 by referring to several scriptures in the ,new ,testament1 relating to this matter4 ,accordingly we read that the members of ,christ are characterized as saints by calling1 or called to be saints1 ,rom4 i4 #g4 and the churches in ,macedonia are said to give their own selves to the ,lord and to the apostles1 by the will of ,god1 #b ,cor4 viii4 #e4 to sit under their ministry1 and follow their directions1 so far as they imparted to them the mind of ,christ1 and might be helpers of their faith and order1 to his glory2 and we read of their professed subjection unto the gospel of ,christ1 chap4 ix4 #ac4 and the church at ,ephesus is farther described1 as built upon the foundation of the apostles and prophets1 namely1 the doctrines laid down by them1 as the only rule of faith and obedience1 ,jesus ,christ himself being the chief corner-stone4 ,and as to what respects their duty towards one another1 they are farther said to build up themselves in their most holy faith1 and to keep themselves in the love of ,god1 that is1 to do every thing by the divine assistance1 that is necessary in order thereunto1 looking for the mercy of our ,lord ,jesus ,christ unto eternal life1 ,jude1 ver4 #bj1 #ba4 or1 as it is said elsewhere1 to consider one another1 to provoke unto love1 and to good works1 not forsaking the assembling of themselves together1 ,heb4 x4 #bd1 #be4 inasmuch as this is an instituted means for the answering of that great end4 ,many other scriptures might have been brought to the same purpose1 tending to prove and illustrate the description of a gospel-church1 as above-mentioned4 ,but this may be also evinced1 in a method of reasoning from the laws of society1 as founded on the law of nature1 and applied to a religious society1 which takes its rise from1 and is built on divine revelation2 and1 in order hereunto1 we shall lay down the following propositions4 7#a47 ,it is agreeable to the law of nature1 and the whole tenor of scripture1 that ,god should be glorified by social worship1 and that all the members of these worshipping societies should endeavour to promote the spiritual interest of one another4 ,man is1 by the excellency of his nature1 fitted for conversation1 and1 by his relation to others1 who have the same capacities and qualifications1 obliged hereunto2 and1 as the glory of ,god is the end of his being1 it ought to be the end of all those intercourses1 which we have with one another2 and1 as divine worship is the highest instance of our glorifying ,god1 so we are1 as intelligent creatures1 obliged to worship him in a social way4 7#b47 ,it is the great design of ,christianity to direct us how this social worship should be performed by us as ,christians1 paying a due regard to the gospel1 and the glory of the divine perfections1 as displayed therein1 which is the subject-matter of divine revelation1 especially that part thereof from whence the laws of ,christian society are taken4 7#c47 ,they who have been made partakers of the grace of ,god1 are obliged1 out of gratitude to him1 the ,author thereof1 to proclaim his glory to the world2 and as the experience thereof1 and the obligations persons are laid under hereby1 is extended to others1 as well as ourselves2 so all1 who are under like engagements1 ought to be helpers of the faith and joy of each other1 and to promote their mutual edification and salvation2 and1 that this may be done1 7#d47 ,it is necessary that they consent1 or agree1 to have communion with one another in those duties in which they express their subjection to ,christ1 and desire to wait on him together in all his holy institutions4 7#e47 ,the rule for their direction herein1 is contained in scripture1 which sets forth the ,mediator's glory1 as ,king of saints2 gives a perfect directory for gospel worship1 and encouragement to hope for his presence therein1 whereby it may be attended with its desired success4 7#f47 ,since ,christ1 in scripture1 has described some persons as qualified to assist and direct us in this matter1 as well as called them to this service1 it is necessary that these religious societies should choose and appoint such to preside over them1 who are styled pastors1 after his own heart1 that may feed them with knowledge and understanding1 whereby his ordinances may be rightly administered1 and the ends of church-communion answered1 to his glory1 and their mutual advantage4 ,in this method of reasoning1 the constitution of churches appears to be agreeable to the law of nature3 nevertheless1 we are not to suppose with the ,erastians1 and others1 that the church is wholly founded on the laws of civil society1 as though ,christ had left no certain rule by which it was to be governed1 besides those that are common to all societies1 as an expedient to maintain peace and order among them2 for there are other ends to be answered by church-communion1 which are more immediately conducive to the glory of ,christ and the promoting revealed religion1 which the law of nature1 and those laws of society1 which are founded thereon1 can give us no direction in4 ,it is a great dishonour to ,christ1 the ,king and ,head of his church1 to suppose that he has left it without a rule to direct them1 in what respects the communion of saints2 as much as it would be to assert that he has left it without a rule of faith4 ,if ,god was so particular in giving directions concerning every part of that worship that was to be performed in the church before ,christ's coming1 so that they are not1 on pain of his highest displeasure1 to deviate from it1 certainly we must not think that our ,saviour has neglected to give these laws1 by which the gospel-church is to be governed1 which are distinct from what are contained in the law of nature4 ,and1 from hence1 it may be inferred1 that no church1 or religious society of ,christians1 has power to make laws for its own government1 in those things that appertain to1 or are to be deemed a part of religious worship3 ,i don't say a church has no power to appoint some discretionary rules to be observed by those who are of the same communion1 provided they are kept within due bounds1 and ,christ's ,kingly office be not hereby invaded4 ,there is a very great controversy in the world1 about the church's power to decree some things that are styled indifferent2 but persons are not generally agreed in determining what they mean by indifferent things4 ,some hereby understand those rites and ceremonies that are used in religious matters1 which they call indifferent1 because they are of less importance2 whereas1 by being made terms of communion1 they cease to be indifferent2 and whether they are of greater or less importance1 yet if they respect a necessary mode of worship1 conducive to the glory of ,god1 so that hereby he is more honoured than he would be1 by the neglect of it1 this is to carry the idea of indifference too far1 and to extend the power of the church beyond its due bounds3 for as the terms of communion are only to be fixed by ,christ1 and the means by which he is to be glorified1 7which have in them the nature of ordinances1 wherein we hope for his presence and blessing7 must be sought for from him2 so the church has not power to ordain1 or give a sanction to them1 without his warrant2 therefore1 when we speak of those indifferent matters1 which the church has power to appoint1 we mean those things which are no part of religious worship1 but merely discretionary1 which may be observed1 or not1 without any guilt contracted1 or censure ensuing hereupon2 which leads us to consider1 #b4 ,the matter of a church1 or the character of those persons who are qualified for church-communion4 ,we have already considered the church as a religious society2 it is therefore necessary that all the members thereof embrace the true religion1 and1 in particular1 that they deny none of those fundamental articles of faith1 which are necessary to salvation4 ,it is not to be supposed that the members of any society have a perfect unanimity in their sentiments about all religious matters1 for that is hardly to be expected in this world2 but they are obliged1 as the apostles says1 to hold the head1 from which all the body1 by joints and bands1 having nourishment ministered1 and knit together1 increaseth with the increase of ,god1 ,col4 ii4 #ai4 and publicly to avow1 or maintain1 no doctrine subversive of the foundation on which the church is built4 ,revealed religion centres in ,christ1 and is referred to his glory1 as ,mediator2 therefore every member of a church ought to profess their faith in him1 and willingness to own him1 as their ,lord and ,law-giver1 and to give him the glory that is due to him1 as a divine ,person1 and as one who is appointed to execute the offices of ,prophet1 ,priest1 and ,king4 ,the apostle gives a short1 but very comprehensive description of those who are fit matter for a church1 when he says1 ,we are the circumcision which worship ,god in the ,spirit1 and rejoice in ,christ ,jesus1 and have no confidence in the flesh1 ,phil4 iii4 #c4 ,it follows1 from hence1 that every religious society is not a church2 for false religions have been propagated among the ,heathen1 and others1 in distinct societies of those who performed religious worship2 but yet they had no relation to ,christ1 and therefore not reckoned among his churches4 ,on the other hand1 we cannot determine concerning every member of a particular church1 that his heart is right with ,god2 for that is a prerogative that belongs only to the ,searcher of hearts2 it is the external profession that is our rule of judging ,all are not in a state of salvation1 who are church-members2 as the apostle says1 ,they are not all ,israel which are of ,israel1 ,rom4 ix4 #f4 ,he makes a distinction between a real subjection unto ,christ by faith1 and a professed subjection to him3 as he says1 concerning the church of the ,jews1 ,he is not a ,jew which is one outwardly1 neither is that circumcision which is outward in the flesh2 but he is a ,jew which is one inwardly1 and circumcision is that of the heart in the ,spirit1 and not in the letter1 whose praise is not of men1 but of ,god1 chap4 ii4 #bh1 #bi4 nevertheless1 they were all church-members1 professedly or apparently devoted to ,god4 ,concerning such1 we are bound1 by a judgment of charity1 to conclude1 that they are what they profess themselves to be1 till their conversation plainly gives the lye to their profession4 ,the visible church is compared to the net1 that had good and bad fish in it1 ,matt4 xiii4 #dg4 or to the great house1 in which are vessels of various kinds2 some to honour1 and some to dishonour1 #b ,tim4 ii4 #bj4 some fit for the master's use1 others to be broken1 as vessels wherein is no pleasure1 ,jer4 xxii4 #bh4 some are sincere1 others hypocrites3 nevertheless1 till their hypocrisy is made manifest1 they are supposed to be fit matter for a church4 #c4 ,we are now to consider the form1 or bond of union1 whereby they are incorporated into a society1 and so denominated a church of ,christ4 ,it is neither the profession of faith1 nor a conversation agreeable thereunto1 that constitutes a person a member of a particular church2 for1 according to the laws of society1 there must be a mutual consent to walk together1 to have communion one with another in all the ordinances which ,christ has established4 ,as the materials1 of which a building consists1 do not constitute that building1 unless they are cemented and joined together2 so the union of professing ,christians1 whereby they are joined together1 and become one body1 by mutual consent1 is necessary to constitute them a church1 as much as their professed subjection to ,christ to denominate them a church of ,christ4 ,hereby they become a confederate body2 and as every one1 in a private capacity1 was before engaged to perform those duties which are incumbent on all men1 as ,christians1 now they bring themselves1 pursuant to ,christ's appointment1 under an obligation to endeavour1 by the assistance of divine grace1 to walk becoming the relation they stand in to each other2 or1 as the apostle expresses himself1 ,building up themselves on their most holy faith1 ,jude1 ver4 #bj4 whereby the ends of ,christian society may be answered1 and the glory of ,christ secured2 and they have ground to expect his presence in waiting on him in all his holy institutions4 ,by this means they1 who were before considered as fit matter for it1 are said to be united together1 as a church of ,christ4 ,but1 inasmuch as this principally respects the foundation1 or erection of churches1 there are other things necessary for their increase1 and the maintaining that purity1 which is the glory thereof1 and thereby preventing their contracting that guilt which would otherwise ensue2 which leads us to consider1 #d4 ,the power which he has given them1 and the rules which he has laid down1 which are to be observed by them in the admission to1 and exclusion of persons from church-communion4 ,and1 7#a47 ,as to what respects the admission of members1 that may fill up the places of those1 whose relation to them is dissolved by death4 ,here we must consider1 that it is highly reasonable that they should have all the satisfaction that is necessary1 concerning the fitness of those for it1 who are to be admitted into church-communion2 and also enquire what terms1 or conditions1 are to be insisted on1 and complied with1 in order thereunto4 ,we must not suppose that these are arbitrary1 or such as a church shall please to impose2 for it is no more in their power to make terms of communion1 than it is to make a rule of faith1 or worship4 ,in this1 a church differs from a civil society1 where the terms of admission into it are arbitrary1 provided they do not interfere with any of the laws of ,god1 or man3 but the terms of ,christian communion are fixed by ,christ1 the ,head of his church2 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 it4 ,this is a matter in which some of the reformed churches differ among themselves1 though the dissention ought not to arise so high as to cause any alienation of affection1 or any degree of uncharitableness1 so as to occasion any to think1 that because they do not1 in all things1 agree1 as to this matter1 therefore they ought to treat one another as those who hold the head1 and are designing to advance the interest of ,christ1 in the various methods they are pursuing1 in order thereunto4 ,i think it is allowed1 by most of the churches of ,christ1 at least those who suppose that persons have no right to church-communion1 without the consent of that particular society1 of which any one is to be made a member1 that nothing short of a professed subjection to ,christ1 and a desire to adhere to him in all his offices1 as well as worship him in all his ordinances1 can be reckoned a term of church-communion4 ,for we suppose the church to be built upon this foundation2 and nothing short of it can sufficiently set forth the glory of ,christ1 as the ,head thereof1 or to answer the valuable ends of church-communion4 ,therefore it follows from hence1 that as ignorance of the way of salvation by ,jesus ,christ1 disqualifies for church-communion2 so do immoralities in conversation1 both of which denominate a person to be alienated from the life of ,god1 a stranger to the covenant of promise1 and in subjection to ,satan1 the god of this world1 which is inconsistent with a professed subjection to ,christ4 ,therefore a mind rightly informed in the great doctrines of the gospel1 with a conduct of life answerable thereunto1 is to be insisted on1 as a term of church-communion4 ,but that in which the sentiments of men are different1 is with respect to the way and manner in which this is to be rendered visible1 and whether some things that are merely circumstantial1 are to be insisted on1 as terms of communion4 #ast1 ,as to the former of these4 ,that those qualifications1 which are necessary to church-communion1 ought to be1 some way or other1 made visible1 this is taken for granted by many on both sides2 and1 indeed1 without it the church could not be called visible1 or a society of such as profess the true religion1 and1 together with it1 their subjection to ,christ4 ,and1 this1 in a more especial manner1 must be made known to them1 who are to hold communion with them1 as called to be saints2 which cannot1 from the nature of the thing1 be done1 unless it be1 some way or other made to appear4 ,if it be said1 that there is no occasion for this to be explicit1 or the profession hereof to be made any otherwise1 than as their relation to a church denominates them to be visible professors2 this is only a presumptive evidence that they are so1 and does not sufficiently distinguish them from the world1 especially from that part of it1 which makes an outward shew of religion1 and attend on several branches of public worship4 ,this is certainly very remote from the character given of all those churches which we have an account of in the ,new ,testament1 concerning some of whom the apostle says1 that their faith was not only known to that particular society to which they belonged1 but it was spread abroad1 or spoken of throughout the whole world1 #a ,thes4 i4 #h4 compared with ,rom4 i4 #h4 ,this it could never have been1 if they1 who were more immediately concerned to know it1 had received no other conviction than what is the result of their joining with them in some external acts of worship4 ,and it may also be inferred1 from what is generally allowed1 by those who explain the nature of the ,lord's supper1 which is a church-ordinance1 and lay down the qualifications of those who are deemed fit to partake of it2 particularly that they are under an obligation to examine themselves1 not only concerning their knowledge to discern the ,lord's body1 but their faith to feed on him1 their repentance1 love1 and new obedience1 trusting in his mercy1 and rejoicing in his love2 and they assent the necessity of their renewing the exercise of those graces1 which may render them meet for this ordinance4#bge ,and this is consonant to the practice of many of the reformed churches1 who will not admit any into their communion1 without receiving satisfaction1 as to their having these qualifications for this ordinance4 ,and1 since the matter in controversy with them principally respects the manner in which this is to be given1 and the concern of the church herein1 we may take occasion to infer1 from hence1 that there is the highest reason that the church should receive satisfaction1 as well as those who preside over it2 inasmuch as they are obliged1 in conscience1 to have communion with them1 and reckon them among the number of those who have been made partakers of the grace of ,christ1 which they cannot well be said to do1 unless this be1 some way or other1 made visible to them2 which leads us to consider1 #b;dly1 ,the manner in which this profession is to be made visible1 namely1 whether it is to be done by every one in his own person2 or a report hereof by another in his name1 may be deemed sufficient4 ,this ,i can reckon no other than a circumstance2 and therefore one of these ways is not so far to be insisted on1 as that a person should be denied this privilege1 7whose qualifications for it are not be questioned7 because he is unwilling to comply with it1 as thinking that the main end designed thereby may be as effectually answered by the other4 ,if a person be duly qualified1 as the apostle says concerning ,timothy1 to make a good profession before many witnesses1 #a ,tim4 vi4 #ab4 and this may not only have a tendency to answer the end of giving satisfaction to them1 but be an expedient1 in an uncommon degree1 to promote their edification2 if he have something remarkable to impart1 and desire to bear his testimony to the grace of ,god1 which he has experienced1 in his own person1 and thereby to induce others to join with him in giving him the glory of it1 there is no law of ,god1 or nature that prohibits1 or forbids him to do it2 nor ought this to be censured1 as though it could not be done1 without its being liable to the common imputation1 as though pride must be the necessary inducement leading him thereunto2 for that is such an instance of censure and reproach1 as is unbecoming ,christians1 especially when it is alleged as an universal exception against it4 ,nevertheless1 ,i am far from pleading for this1 as a necessary term of communion2 nor do ,i think that a person's desire to give the church satisfaction1 in such a way1 ought always to be complied with2 since whatever occasion some may suppose they have for it1 all are not fit to do it1 in such a way1 as may tend to the church's edification4 ,there are various other ways by which a church may know1 that those who are proposed to its communion have a right to it1 which ,i forbear to mention2 but one of them is not to be so far insisted on1 as that a bare refusal to comply with it rather than another1 provided the general end be answered1 should debar a person otherwise qualified for it1 from church-communion4 ,the church being thus satisfied1 he is joined to it by their consent1 and is hereby laid under equal engagements with them1 to walk in all the ordinances and commandments of the ,lord blameless4 ,and this leads us to consider1 7#b47 ,the exclusion of members from church-communion4 ,this is agreeable to the laws of society1 as well as their admission into it2 and hereby a becoming zeal is expressed for the glory of ,god1 and a public testimony given against those who discover the insincerity of their professed subjection to ,christ1 which was the ground and reason of their being admitted into that relation1 which now they appear to have forfeited1 this leads us to consider1 ,first1 ,that the church has a right to exclude those from its communion who appear to be unqualified for it1 or a reproach to it2 under which head1 ,i cannot but take notice of the opinion of the ,erastians1 that a church has no power1 distinct from the civil government1 to exclude persons from its communion4 ,this was advanced by ,erastus1 a physician in ,germany1 soon after the beginning of the reformation3 and that1 which seems to have given occasion hereunto1 was the just prejudice which he entertained against the ,popish doctrine1 concerning the independency of the church upon the state2 which was then1 and is at this day1 maintained1 and abused to such a degree1 that if a clergyman insults the government1 and sets himself at the head of a rebellion against his lawful prince1 or is guilty of any other enormous crimes1 he flies to the church for protection1 and generally finds it there1 especially if the king should1 in any respect1 disoblige them1 or refuse to lay his crown at their feet1 if they desire it3 this1 ,i say1 was a just prejudice1 which gave the first rise to this opinion1 in which1 opposing one extreme the first founder of it ran into another4 ,the argument1 by which it is generally supported1 is1 that this tends to erect1 or set up one government in another3#bgf but this is not contrary to the law of nature and nations1 when a smaller government is not co-ordinate with the other1 but allowed and protected by it3 the government of a family or corporation1 must be acknowledged1 by all1 to be a smaller government included in a greater2 but will any one deny that these are inconsistent with it8 ,may not a master admit into1 or exclude1 whom he pleases from being members of his family8 or a corporation make those by-laws1 by which it is governed1 without being supposed to interfere with the civil government8 ,and1 by a parity of reason1 may not a church1 pursuant not only to the laws of society1 but the rule which ,christ has given1 exclude members from its communion1 without being supposed to subvert the fundamental laws of civil government8 ,we do not deny1 but that if the church should pretend to inflict corporal punishments on its members1 or make use of the civil sword which is committed into the hand of the magistrate2 or if it should act contrary to the laws of ,christ1 by defending1 encouraging1 or abetting those who are enemies to the civil government1 or excluding them from those privileges1 which the laws of the land give them a right to2 this would be a notoriously unwarrantable instance of erecting one government in another1 subversive of it3 but this is not the design of excommunication1 as it is one of those ordinances which ,christ has given to his church4 ,secondly1 ,we are now to consider the causes of inflicting this censure on persons2 and these are no other than those things which1 had they been before known1 would have been a bar to their being admitted to church-communion4 ,and therefore when a person is guilty of those crimes1 which1 had they been known before1 he ought not to have been received2 when these are made to appear1 he is deemed unqualified for that privilege which he was before admitted to partake of2 on which account we generally say1 that every one first excludes himself1 by being guilty of those crimes that disqualify him for church-communion1 before he is to be excluded from it1 by the sentence of the church4 ,but that we may be a little more particular on this subject1 let us consider1 #ast1 ,that they who disturb the tranquillity of the church1 by the uneasiness of their temper1 or who are not only unwilling to comply with the method of its government1 but endeavour to make others so3 or who are restless in their attempt to bring innovations into it1 or propagate doctrines which are contrary to scripture1 and the general faith of the church1 founded thereon2 though these be not directly subversive of the gospel1 yet1 inasmuch as the persons are not satisfied in retaining their own sentiments1 without giving disturbance to others1 who cannot adhere to them2 such1 ,i think1 ought to be separated from the communion of the church1 purely out of a principle of self-preservation1 though it be not their immediate duty to judge the state1 so much as the temper of persons1 whom they withdraw from4 #b;dly1 ,if a person propagate a doctrine subversive of the gospel1 or that faith on which the church is founded1 he is to be excluded4 ,it is such an one1 as ,i humbly conceive1 whom the apostle styles an heretic1 and advises ,titus to reject him1 and speaks of him as one that is subverted1 and sinneth1 being condemned of himself1 ,tit4 iii4 #aj1 #aa4 ,some think1 that the person here spoken of1 is one who pretends to believe one doctrine1 but really believes another which is of a most pernicious tendency1 and therefore is to be rejected1 not for his sentiments1 but his insincerity1 and1 upon this account1 he is said to be self-condemned#bgg4 ,but ,i cannot acquiesce in this sense of the text2 for1 though there may be some in the world who think1 to find their account1 gain popular applause1 or1 some way or other1 serve their worldly interest1 by pretending to believe those doctrines which they really deny2 yet this cannot be truly said of the person1 whom the apostle1 in this scripture1 describes as an heretic3 he is1 indeed1 represented as inconsistent with himself2 and this is supposed to be known1 and alleged1 as an aggravation of the charge on which his expulsion from that religious society1 of which he was a member1 is founded3 but did ever any man propagate one doctrine1 and tell the world that he believed another1 so that he might1 for this1 be convicted as an hypocrite8 ,and certainly this could not be known without his own confession1 and the church could not censure him for it1 but upon sufficient evidence4 ,if it be said1 that they might know this by divine inspiration1 which1 it is true1 they were favoured with in that age1 in which1 among other extraordinary gifts1 they had that of discerning of spirits2 it is greatly to be questioned1 whether ever they proceeded against any one upon such extraordinary intimations1 without some apparent matter of accusation1 which was known by those who had not this extraordinary gift2 for1 if they had a liberty to proceed against persons in such a way1 why did not our ,saviour reject ,judas1 who was one of that society that attended on his ministry1 when he knew him to be an hypocrite1 or self-condemned1 in a most notorious degree1 yet he did not2 and the reason1 doubtless1 was1 because he designed that his churches1 in succeeding ages1 should1 in all their judicial proceedings1 go upon other evidence1 which might easily be known by all1 when they expelled any one from their communion4 ,besides1 if this be the sense of the text1 and the ground on which persons are to be rejected1 then no one can be known to be self-condemned now2 for we have no such extraordinary intimations thereof1 since miraculous gifts are ceased3 and is there any thing instituted as essential to the church's proceedings1 in the methods of their government1 which could not be put in practice1 except in the apostolic age8 and1 if so1 then having recourse to extraordinary discerning of spirits1 as a foundation of this procedure1 will not serve the purpose for which it is alleged4 ,it must therefore be concluded1 that the person here said to be self-condemned1 was not deemed so1 because he pretended to hold that faith which he really denied2 but because his present professed sentiments were the reverse of what he had before pretended to hold1 which was a term on which he was admitted into the church2 and in this sense he is said to be self-condemned1 as his present errors contained a contradiction to that faith which he then professed1 in common with the rest of that society1 of which he was admitted a member4 #c;dly1 ,persons are to be excluded from church-communion for immoral practices1 which not only contradict their professed subjection to ,christ1 but argue them to be in an unconverted state4 ,when they were first received into the church1 they were supposed1 by a judgment of charity1 to be ,christ's subjects and servants3 their own profession1 which was not then contradicted by any apparant blemishes in their conversation1 was the foundation of this opinion1 which the church was then bound to entertain concerning them2 but1 when they are guilty of any crimes1 which are contrary to their professed subjection to ,christ1 the church is to take away the privilege which they had before granted them2 for hereby they appear to be disqualified for their communion2 and this is necessary1 inasmuch as1 by it1 they express a just detestation of every thing that would be a reproach to them1 or an instance of disloyalty to1 or rebellion against ,christ1 their ,head and ,saviour4 7#c47 ,we are now to speak concerning the method of proceeding in excluding persons from church-communion4 ,we must consider this as a judicial act1 and therefore not to be done without trying and judging impartially the merits of the cause4 ,a crime committed is supposed to be first known by particular persons1 who are members of the church2 or if any injury be done1 whereby another has received just matter of offence1 he is supposed to be first apprised of it1 before it be brought before the church4 ,in this case1 our ,saviour has expressly given direction concerning the method in which he is to proceed when he says1 ,if thy brother shall trespass against thee1 go and tell him his fault1 between thee and him alone4 ,if he shall hear thee1 thou hast gained thy brother3 but if he will not hear thee1 then take with thee one or two more1 that1 in the mouth of two or three witnesses1 every word may be established4 ,and if he shall neglect to hear them1 tell it unto the church3 but if he neglect to hear the church1 let him be unto thee as an ,heathen-man1 and a ,publican1 ,matt4 xviii4 #ae-ag4 ,if this scripture be rightly understood1 it will give great light to the method of proceeding in this matter4 ,and here we must consider1 that the crime is called a trespass1 and accordingly is1 in some respects1 injurious to others1 whereby the offender contracts some degree of guilt1 which he is to be reproved for1 otherwise there would be no room for a private rebuke1 or admonition1 in order to bring him to repentance2 nor1 upon his obstinate refusal thereof1 would the church have ground to proceed in excluding him from its communion3 nevertheless1 we are not to suppose the crime to be of such a nature1 as is1 in itself1 inconsistent with a state of grace1 or affords matter of open scandal to the ,christian name2 as if a person were guilty of adultery1 theft1 or some other notorious crime2 for1 in this case1 it would not be sufficient for the person1 who is apprised of it1 to give him a friendly and gentle reproof2 so that1 upon his confessing his fault1 and repenting of it1 all farther proceedings against him ought to be stopped2 for herein1 ,i humbly conceive1 that he that has received information concerning it1 ought to make it known to the church1 that so the matter might not only be fully charged upon him1 but his repentance be as visible1 as the scandal he has brought to religion1 by his crime1 has been4 ,if ,i know a person to be a traitor to his ,prince1 a murderer1 or guilty of any other crime1 whereby he has forfeited his life1 it is not sufficient for me to reprove him privately for it1 in order to bring him to repentance2 but ,i must discover it to proper persons1 that he may be brought to condign punishment3 ,so1 in this case1 if a person be guilty of a crime1 that in itself disqualifies for church-communion1 and brings a reproach on the ways of ,god1 the church ought to express their public resentment against it1 which will tend to secure the honour of religion2 and therefore it ought to be brought before them immediately1 and they to proceed against him1 by excluding him from their communion2 though1 for the present1 he seem to express some degree of sorrow for his crime1 as being made public2 and if they judge that his repentance is sincere1 and the world has sufficient ground to conclude it to be so1 then they may express their forgiveness thereof1 and so withdraw the censure they have passed upon him4 ,but1 in crimes of a lesser nature than these1 a private admonition ought to be given2 and if this be to no purpose1 but the person go on in sin1 whereby it appears to be habitual1 and his repentance not sincere1 after this1 the cause is to be brought before the church2 but1 in order hereunto1 the person that first reproved him1 must take one or two more1 that they may join in the second reproof2 and1 if all this be to no purpose1 then they are to appear as evidences against him1 and the church is to give him a public admonition2 and1 if this solemn ordinance prove ineffectual1 then he is to be excluded1 and his exclusion is styled his being to them as an ,heathen-man1 or ,publican1 that is1 they have no farther relation to him any more than they have to the ,heathen or ,publicans1 or no immediate care of him1 any otherwise than as they are to desire to know whether this censure be blessed for his advantage4 ,and this leads us1 7#d47 ,to consider the temper with which this censure ought to be denounced1 and the consequences thereof1 with respect to him that falls under it4 ,the same frame of spirit ought to discover itself in this1 as in all other reproofs1 for sin committed1 in which there ought to be a zeal expressed for the glory of ,god1 and1 at the same time1 compassion to the souls of them1 who have rendered themselves obnoxious to it1 without the least degree of hatred redounding to their persons4 ,the crime is to be aggravated in proportion to the nature thereof1 that so he that has committed it may be brought under conviction1 and be humbled for his sin1 and yet he is to be made sensible that his spiritual advantage is intended thereby4 ,this is very contrary to those methods which were taken in the corrupt state of the ,jewish church1 who1 when they excommunicated persons1 denounced several curses against them2 and their behaviour consequent thereupon1 was altogether unjustifiable4 ,we have an account1 in some of their writings1 of two degrees of excommunication practised among them1 one of which only deprived them of some privileges which that church enjoyed1 but not of all4 ,another carried in it more terror1 by reason of several anathemas annexed to it1 which contained a great abuse and perversion of the design of that law relating to the curses that were to be denounced on mount ,ebal1 mentioned in ,deut4 xxvii4 which was not given as a form1 to be used in excommunication1 but to shew them what sin deserved1 and that this might be an expedient to prevent those sins1 which would expose them to the divine wrath and curse#bgh4 ,and though they pretend to have a warrant for this from ,deborah1 and ,barak's cursing ,meroz1 ,judges v4 #bc4 or ,joshua's denouncing a curse upon him that should rebuild ,jericho1 ,joshua vi4 #bf4 yet this does not give countenance to their proceedings herein2 for we must distinguish between those anathemas1 which were denounced by immediate divine direction1 by some that had the spirit of prophecy1 and those curses which were denounced by others who were altogether destitute thereof#bgi4 ,moreover1 as the ,jews1 in the degenerate ages of that church1 abused the ordinance of excommunication1 as above-mentioned2 so they discovered such a degree of hatred to those whom they excommunicated1 as ought not to be expressed to the vilest of men4 ,an instance of this we have in their behaviour towards the ,samaritans1 who1 according to the account we have from ,jewish writers1 were excommunicated in ,ezra's time1 for building a temple on mount ,gerizzim1 and setting up corrupt worship there1 in opposition to that which ought to have been performed in the temple at ,jerusalem4 ,for this they were justly excluded from the ,jewish church#bhj2 but their morose behaviour towards them was unwarrantable4 ,that there was an irreconcilable enmity between them1 appears from the woman of ,samaria's answer to our ,saviour1 when desiring her to give him water2 from whence it is evident that he was far from approving of this behaviour of the ,jews towards them3 the woman was amazed that he should ask water of her1 and hereupon says to him1 ,how is it1 that thou1 being a ,jew1 askest drink of me1 which am a woman of ,samaria8 for the ,jews have no dealings with the ,samaritans1 ,john iv4 #i4 that is1 they retain that old rancour and prejudice against them1 that they will not have any dealings with them which contain the least obligation on either side4 ,these things were consequences of excommunication which they had no ground for in scripture4 ,as for the ,christian church1 they seem to have followed the ,jews too much in that1 in which they are not to be imitated4 ,hence arose the distinction between the greater and the lesser excommunication1 which is agreeable1 though expressed in other words1 to that which was before mentioned2 and those anathemas1 which were denounced against persons excommunicated by them1 how much soever it might have argued their zeal against the crimes they committed1 yet it is no example for us to follow4 ,it is beyond dispute1 that they endeavour to make this censure as much dreaded as was possible1 to deter men from committing those crimes that might deserve it4 ,tertullian calls it1 ,an anticipation of the future judgment#bha2 and ,cyprian supposes such an one to be far from a state of salvation#bhb4 ,and some have supposed1 that persons1 when excommunicated1 were possessed by the devil1 which they conclude to be the sense of the apostle1 #a ,cor4 v4 #e4 when he speaks of delivering such unto ,satan#bhc2 and that ,satan actually seized1 and took possession of them2 and that ,god granted this as an expedient1 to strike a terror into the minds of men1 to prevent many sins being committed2 and that this was more necessary at that time1 when they were destitute of the assistance of the civil magistrate1 who took no care to defend the church1 or to punish those crimes that were committed by its members3 but ,i cannot think that there was ever such a power granted to the church1 how much soever the necessity of affairs be supposed to require it4 ,we read nothing of it in the writings of those ,fathers1 who lived in the early ages thereof2 such as ,justin ,martyr1 ,tertullian1 ,origen1 or ,cyprian1 who would1 doubtless1 have taken some notice of this extraordinary miraculous punishment attending excommunication1 had there been any such thing4 ,some of them1 indeed1 speak of the church's being favoured1 in some instances1 with the extraordinary gift of miracles1 and particularly that of casting out devils1 after the apostles' time2#bhd but we have no account of the devil's possessing any1 upon their being cast out of the church4 ,we read1 in scripture1 of delivering a person excommunicated to ,satan1 #a ,cor4 v4 #e4 but ,i cannot think that the apostle intends any more by it1 than his being declared to be in ,satan's kingdom1 that is in the world1 where he rules over the children of disobedience2 and1 if his crime be so great1 as is inconsistent with a state of grace1 he must1 without doubt1 be reckoned a servant of ,satan1 and1 in this sense1 be delivered to him4 ,and there is a particular end thereof1 mentioned by the apostle1 namely1 ,the destruction of the flesh1 that the spirit may be saved in the day of the ,lord ,jesus2 so that the person's good is to be intended by it1 that he may be humbled1 brought to repentance1 and afterwards received again into the bosom of the church4 ,thus we have considered the general description of a church1 the matter and form thereof1 and the power granted them of receiving persons into1 or excluding them from communion4 ,now from hence we may infer1 #ast1 ,that nearness of habitation1 how much soever it may contribute to answer some ends of church-communion1 which cannot be attained by those who live many miles distant from each other1 is not sufficient to constitute persons church-members1 or to give them a right to the privileges that attend such a relation4 ,parochial churches have no foundation in scripture1 for they want both the matter and form of a church2 nor are they any other than a human constitution4 #b;dly1 ,the scripture gives no account of the church1 as ,national or ,provincial2 and therefore1 though persons have a right to many civil privileges1 as born in particular nations1 or provinces1 it does not follow from thence1 that they are professedly subjects to ,christ1 or united together in the bonds of the gospel4 ,therefore if a church1 that styles itself ,national1 excludes persons from its communion1 whether it be for real or supposed crimes1 it takes away that right which it had no power to confer1 but what is founded on the laws of men1 which are very distinct from those which ,christ has given to his churches4 ,and this leads us1 #e4 ,to consider the government of the church1 by those officers which ,christ has appointed therein4 ,tyranny and anarchy are extremes1 inconsistent with the good of civil society1 and contrary to the law of nature1 and are sufficiently fenced against by the government which ,christ has established in his church3 he has appointed officers to secure the peace and order thereof1 and has limited their power1 and given directions that concern the exercise thereof1 that so it may be governed without oppression1 its religious rights maintained1 the glory of ,god1 and the mutual edification of its members hereby promoted4 ,we have already considered those extraordinary officers which ,christ set over the gospel-church1 when it was first constituted1 namely1 the apostles and evangelists3#bhe ,but1 besides these1 there are others which he has given to his churches2 and these either such as are appointed to bear rule1 more especially1 in what respects the promoting their faith and order1 who are styled ,pastors and ,elders2 of others1 who have the oversight of the secular affairs of the church1 and the trust of providing for the necessities of the poor committed to them1 who are called ,deacons4 ,concerning the former of these1 to wit1 ,pastors and ,elders1 we often read of them in the ,new ,testament3 nevertheless1 all are not agreed in their sentiments1 as to one particular relating hereunto1 namely1 whether the ,elders spoken of in scripture are distinct officers from ,pastors2 or1 whether ,christ has appointed two sorts of them1 to wit1 preaching and ruling ,elders8 ,some think the apostle distinguishes between them1 when he says1 ,let the elders that rule well be counted worthy of double honour1 especially those who labour in the word and doctrine1 #a ,tim4 v4 #ag4 the double honour here intended seems to be not only civil respect1 but maintenance1 as appears from the following words1 ,thou shalt not muzzle the ox that treadeth out the corn2 and the labourer is worthy of his reward4 ,now these suppose that this maintenance belongs only to such as labour in word and doctrine1 and not to those other ,elders1 who are said to rule well2 therefore there are elders that rule well1 distinct from those that labour in word and doctrine4 ,others1 indeed1 think1 that the apostle1 in this text speaks only of the latter sort1 and then the stress of his argument is laid principally on the word ,labouring1 q4 d4 ,let every one who preaches the gospel1 and presides over the church1 have that honour conferred on him that is his due2 but let this be greater in proportion to the pains and diligence that he expresses for the church's edification4 ,nevertheless1 ,i cannot but think1 since it is agreeable to the laws of society1 and not in the least repugnant to any thing we read1 in scripture1 concerning the office of an ,elder1 that1 in case of emergency1 when the necessity of the church requires it1 or when the work of preaching and ruling is too much for a ,pastor1 the church being very numerous1 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 office1 distinct from that of preaching1 which these are not called to do1 as not being qualified for it3 these are helpers or assistants in government2 and their office may have in it a very great expediency1 as in the multitude of counsellers there is safety1 and the direction and advice of those who are men of prudence and esteem in the church1 will be very conducive to maintain its peace and order3 but ,i cannot think that this office is necessary in smaller churches1 in which the ,pastors need not their assistance4 ,and this leads us to speak concerning the office of a ,pastor1 which consists of two branches1 namely1 preaching the word1 and administring the sacraments on the one hand2 and performing the office of a ruling ,elder on the other4 #ast1 ,we may consider him as qualified and called to preach the gospel4 ,this is an honourable and important work1 and has always been reckoned so1 by those who have had any concern for the promoting the glory of ,god in the world4 ,the apostle ,paul was very thankful to ,christ that he conferred this honour upon him1 or1 as he expresses it1 that he counted him faithful and put him into the ministry1 chap4 i4 #ab4 and elsewhere he concludes1 that it is necessary1 that they1 who engage in this work1 be sent by ,god2 ,how shall they preach except they be sent8 ,rom4 x4 #ae4 ,this is a necessary pre-requisite to the pastoral-office1 as much as speech is necessary to an orator1 or conduct to a governor3 nevertheless1 a person may be employed1 in the work of the ministry1 who is not a pastor2 these may be reckoned1 if they discharge the work they are called to1 faithfully1 a blessing to the world1 and a valuable part of the church's treasure2 yet considered as distinct from ,pastors1 they are not reckoned among its officers4 ,this is a subject that very well deserves our consideration3 but1 inasmuch as we have an account elsewhere#bhf of the qualifications and call of ministers to preach the gospel1 and the manner in which this is to be done1 we pass it over1 at present1 and proceed1 #b;dly1 ,to consider a minister1 as invested in the pastoral office1 and so related to a particular church4 ,the characters by which such1 who are called to it1 are described1 in the ,new ,testament1 besides that of a ,pastor1 are a ,bishop or ,overseer1 a ,presbyter or ,elder1 who labours in word and doctrine4 ,the world1 it is certain1 is very much divided in their sentiments about this matter1 some concluding that a ,bishop is not only distinct from1 but superior1 both in order and degree to those who are styled ,presbyters or ,elders2 whereas1 others think1 that there is either no difference between them1 or1 at least1 that it is not so great1 as that they should be reckoned distinct officers in a church4 ,the account we have1 in scripture1 of this matter seems to be somewhat different from what were the sentiments of the church in following ages4 ,sometimes we read of several ,bishops in one church3 thus the apostle1 writing to the church at ,philippi1 directs his epistle to the ,bishops and ,deacons1 ,phil4 i4 #a4 and elsewhere he seems to call the same persons ,bishops and ,elders1 or ,presbyters2 for it is said1 that he sent to ,ephesus1 and called together the ,elders of the church1 ,acts xx4 #ag4 and advises them to take heed to themselves1 and to all the flock over whom the ,holy ,ghost had made them ,overseers1 or ,bishops1 ver4 #bh4 and1 at another time1 he charges ,titus to ordain elders1 or ,presbyters1 in every city2 and then gives the character of those whom he was to ordain1 bidding him take care that they were blameless1 and had other qualifications1 necessary for this office2 and1 in assigning a reason for this1 he adds1 ,for a ,bishop must be blameless1 c4 where1 it is plain1 the word ,elder and ,bishop are indifferently used by him1 as respecting the same person4 ,and the apostle ,peter #a ,pet4 v4 #a4 addresses himself to the ,elders of the churches1 to whom he writes1 styling himself an ,elder together with them2#bhg and1 besides this1 a witness of the sufferings of ,christ1 which was his character1 as an apostle4 ,and he exhorts them to perform the office of ,bishops1 or ,overseers1#bhh as the word1 which we render ,taking the ,oversight1 signifies2 from whence it is evident1 that ,elders and ,presbyters had the character of ,bishops1 from the work they were to perform4 ,moreover1 that venerable assembly1 that met at ,jerusalem1 to discuss an important question brought before them by ,paul and ,barnabas1 is said to consist of the ,apostles and ,elders1 ,acts xv4 #f4 ,now1 if ,bishops had been1 not only distinct from1 but a superior order to that of ,elders1 they would have been here mentioned as such1 and1 doubtless1 have met together with them2 but it seems probable that they are included in the general character of ,elders4 ,some think1 that the same persons are called ,bishops1 because they had the oversight of their respective churches2 and ,elders1 because they were qualified for this work1 by that age and experience which they had1 for the most part arrived to2 as the word ,elder signifies not only one that is invested in an office1#bhi but one who1 by reason of his age1 and that wisdom that often attends it1 is fitted to discharge it1 #a ,tim4 v4 #a4 ,we read nothing in scripture1 of ,diocesan churches1 or ,bishops over them1 how much soever this was pleaded for in many following ages2 and they1 who maintain this argument1 generally have recourse to the writings of the ,fathers1 and church-historians1 which1 were the proofs1 taken from thence1 more strong and conclusive than they are1 would not be sufficient to support the divine right thereof4 ,i shall not enlarge on this particular branch of the controversy1 inasmuch as it has been handled with a great deal of learning and judgment1 by many others1#bij who refer to the writings of the ,fathers of the three first centuries1 to prove that churches were no larger in those times than one person could have the oversight of1 and that these chose their own ,bishops4 ,some think1 indeed1 that there is ground to conclude1 from what we find in the writings of ,ignatius1 ,tertullian1 ,cyprian1 and other ,fathers in these ages1 that there was a superiority of ,bishops to ,presbyters1 at least1 in degree1 though not in order2 and that the ,presbyter performed all the branches of that work1 that properly belonged to ,bishops1 only with this difference1 that it was done with their leave1 or by their order1 or in their absence2 and there being several ,elders in the same church1 when a ,bishop died1 one of those were ready to succeed him in that office4 ,some1 indeed1 speak of the church as ,parochial1 and contradistinguished from ,diocesan2 but1 inasmuch as it does not appear1 by their writings1 that these ,parochial churches had any other bond of union1 but nearness of habitation1 ,i cannot so readily conclude1 that their church-state depended principally on this political circumstance2 but rather that ,christians thought it most convenient for such to enter into a church-relation1 who1 by reason of the nearness of their situation to each other1 could better perform the duties that were incumbent on them1 pursuant hereunto4 ,but1 notwithstanding this1 it appears from several things occasionally mentioned by the ,fathers1 that the church admitted none into its communion1 but those whom they judged qualified for it1 and that not only by understanding the doctrines of ,christianity1 but by a conversation becoming their profession thereof2 and it was a considerable time that they remained in a state of probation1 being admitted to attend on the prayers and instructions of the church1 but ordered to withdraw before the ,lord's supper was administered3 these are sometimes called ,hearers by ,cyprian2 at other times1 ,candidates1 but most commonly ,catechumens4 ,and there were persons appointed not only to instruct them but to examine what proficiency they made in religion1 in order to their being received into the church4 ,in this state of trial they continued generally two or three years#bia2 such care they took that persons might not deceive themselves1 and the church1 by joining in communion with it1 without having those qualifications that are necessary thereunto4 ,this is very different from parochial churches1 as understood and defended by many in our day4 ,therefore when churches were called parishes1 in the three first centuries1 it was only a circumstantial description thereof4 ,in every one of these churches there was one who was called a bishop1 or overseer1 with a convenient number of elders or presbyters2 and it is observed1 by that learned writer but now referred to1 that these churches1 at first1 were comparatively small1 and not exceeding the limits of the city1 or village1 in which they were situate1 each of which was under the care1 or oversight1 of its respective pastor1 or bishop4 ,this was the state of the church1 more especially1 in the three first centuries3 but1 if we descend a little lower to the fourth century1 we shall find that the government thereof was very much altered1 when it arrived to a peaceable and flourishing state2 then1 indeed1 the bishops had the oversight of of larger dioceses1 than they had before1 which proceeded from the aspiring temper of particular persons#bib1 who were not content till they had added some neighbouring parishes to their own1 and so their churches became very large1 till they extended themselves over whole provinces4 ,but even this was complained of by some1 as an abuse2 which occasioned ,chrysostom so frequently to insist on the inconvenience of bishops having churches too large for them to take the oversight of1 and not so much regarding the qualifications as the number of those over whom they presided2 and he signifies his earnest desire1 that those under his care might rather excel in piety1 than in number1 as it would be an expedient for his better discharging the work committed to him#bic4 ,thus concerning the character and distinction of the pastors of churches1 together with the form of the church in the first ages of ,christianity2 and what is observed1 by many1 concerning the agreement and difference which there was between bishops and presbyters3 but this has been so largely insisted on1 by many who have written on both sides the question1 and the controversy turning very much on critical remarks made on some occasional passages1 taken out of the writings of the ,fathers1 without recourse to scripture2 it is therefore less necessary1 or agreeable to our present design1 to enlarge on that head3 however1 we may observe1 that some of those who have written in defence of ,diocesan ,episcopacy1 have been forced to acknowledge1 that ,jerom1 ,augustin1 ,ambrose1 ,chrysostom1 in the ,fourth ,century2 and1 in some following ages1 ,sedulius1 ,primatius1 ,theodoret1 and ,theophylact1 have all held the identity of both name and order of bishops and presbyters in the primitive church#bid4 ,jerom1 in particular1 is more express on this subject than any of them1 and proves it from some arguments taken from scripture1 which speak of the distinction that there was between them1 as being the result of those divisions1 by which the peace and order of the church was broken1 and that it was no other than an human constitution4#bie ,this opinion of ,jerom is largely defended by a learned writer1 who shews that it is agreeable to the sentiments of other ,fathers1 who lived before and after him4 ,thus concerning a pastor1 as styled a bishop or presbyter2 we shall now consider him as invested in his office1 whereby he becomes related to a particular church of ,christ4 ,that no one is pastor of the catholic church1 has been observed1 under a foregoing head#cja1 wherein we shewed1 that the church1 when styled catholic1 is not to be reckoned the seat of government2 and therefore we must consider a pastor as presiding over a particular church2 and1 in order hereunto1 it is necessary that he should be called1 or chosen1 to take the oversight of it1 on their part1 and comply with the invitation on his own1 and1 after that be solemnly invested in1 or set apart1 to this office4 7#a47 ,we are to consider what more especially respects the church1 who have a right to choose1 or call those1 who are qualified for the work1 to engage in this service1 and to perform the two branches of the pastoral office1 namely1 instructing and governing4 ,this is not only agreeable to the laws of society1 but is plainly contained in scripture1 and appears to have been the sentiment and practice of the church1 in the three first centuries thereof4 ,the church's power of choosing their own officers1 is sufficiently evident from scripture4 ,if there were any exception hereunto1 it must be in those instances in which there was an extraordinary hand of providence in the appointment of officers over them2 but1 even then1 ,god sometimes referred the matter to their own choice3 thus1 when ,moses made several persons rulers over ,israel1 to bear a part of the burden1 which before was wholly laid on him1 he refers this to their own election1 when he says1 ,take ye wise men1 and understanding1 and known among your tribes1 and ,i will make them rulers over you1 ,deut4 i4 #ac4 ,and in the gospel-church1 which1 at first1 consisted of about an hundred and twenty members1 ,acts i4 #ae4 when an apostle was to be chosen to succeed ,judas1 they appointed two out of their number1 and prayed1 that ,god would signify which of them he had chosen2 and1 when they had given forth their lots1 the lot fell upon ,matthias1 and he was numbered with the eleven apostles1 ver4 #bc4 so we render the words3 but if they had been rendered1 he was numbered among the eleven apostles1 by common suffrage or vote1 it would have been more expressive of the sense thereof#cjb4 ,soon after this1 we read of the choice of other officers1 to wit1 deacons in the church1 chap4 vi4 #c4 and the apostles say to them1 ,look ye out among you seven men1 whom ye may appoint over this business4 ,and afterwards1 in their appointing elders1 or pastors1 over particular churches1 we read of their choosing them by vote or suffrage3 thus it is said1 in ,acts xiv4 #bc4 ,when they had ordained them elders in every church2 so we translate the words#cjc2 but they might be better rendered1 ,when they had chosen elders in every church by lifting up of the hand4 ,this was1 and is1 at this day1 a common mode of electing persons1 either to civil or religious offices4#cjd ,and it might be easily proved from the ,fathers1 that this was the universal practice of the church in the three first centuries1 and not wholly laid aside in following ages1 till civil policy1 and secular interest usurped and invaded the rights thereof3 but this argument having been judiciously managed by ,dr4 ,owen#cje1 ,i pass it over1 and proceed to consider1 7#b47 ,that a pastor being thus chosen1 by the church1 and having confirmed his election by his own consent2 then follows his being separated1 or publicly set apart to this office1 with fasting and prayer1 which is generally called ordination4 ,this does not1 indeed1 constitute a person a pastor of a church1 so that his election1 confirmed by his consent1 would not have been valid without it2 yet it is not only agreeable to the scripture-rule1 but highly expedient1 that1 as his ministerial acts are to be public1 his first entering into his office should be so likewise1 and1 in order thereunto1 that other pastors1 or elders1 should join in this solemnity2 for1 though they do not confer this office upon him1 yet thereby they testify their approbation of the person1 chosen to it2 and a foundation is laid for that harmony of pastors and churches1 that tends to the glory of ,god1 and the promoting of the common interest4 ,this also fences against several inconveniences which might ensue2 since it is possible that a church may chuse a person to be their pastor1 whose call to1 and qualification for this office may be questioned2 and it is natural to suppose1 that they would expect that their proceedings herein should be justified and defended by other pastors and churches1 and the communion of churches maintained3 but how can this be done if no expedient be used to render this matter public and visible1 which this way of ordaining or setting apart to the pastoral office does8 ,and they who join herein testify their approbation thereof1 as what is agreeable to the rule of the gospel4 ,this public inauguration1 or investiture in the pastoral office1 is1 for the most part1 performed with imposition of hands1 which1 because it is so frequently mentioned in scripture1 and appears to have been practised by the church in all succeeding ages1 it will be reckoned1 by many1 to be no other than a fruitless attempt1 if not an offending against the generation of ,god's people1 to call in question the warrantableness thereof4 ,it is certain1 this ceremony was used in the early ages of the church1 particularly in public and solemn benedictions3 thus ,jacob laid his hands on ,ephraim and ,manasseh1 when he blessed them2 and also in conferring political offices1 ,numb4 xxvii4 #ah4 ,deut4 xxiv4 #i4 ,it was also used in healing diseases in a miraculous way1 #b ,kings v4 #aa4 ,mark vii4 #cb4 and it was sometimes used when persons were eminently converted to the ,christian faith and baptized1 ,acts ix4 #ag4 ,these things are very evident from scripture3 nevertheless1 it may be observed1 that1 in several of these instances1 it is1 and has1 for some ages past1 been laid aside1 by reason of the discontinuance of those extraordinary gifts1 which were signified thereby4 ,there was1 doubtless1 something extraordinary in the patriarchal benediction2 as ,jacob did not only pray for a blessing on the sons of ,joseph1 but as a prophet he foretold that the divine blessing1 which he spake of1 should descend on their posterity2 and therefore we don't read of this ceremony's being used in the more common instances1 when persons1 who were not endowed with the spirit of prophecy1 put up prayers or supplications to ,god for others4 ,and though it was sometimes used1 as in the instances before-mentioned1 in the designation of persons to political offices2 yet it was not in those times in which the church of the ,jews was under the divine theocracy1 and extraordinary gifts were expected to qualify them for the office they were called to perform4 ,and whereas we frequently read1 in scripture of imposition of hands1 in the ordination1 or setting apart of ministers to the pastoral office1 while extraordinary gifts were conferred1 and of these gifts being also bestowed on persons who were converted to the ,christian faith1 and baptized2 in these1 and other instances of the like nature1 this ceremony was used1 as a significant sign and ordinance for their faith3 but it is certain1 that the conferring extraordinary gifts to qualify for the pastoral office1 is not now to be expected2 therefore it must either be proved1 that1 besides this1 something else was signified1 which may be now expected1 or else the use thereof1 as a significant sign1 or an ordinance for our faith1 cannot be well defended4 ,and if it be said1 that the conferring this office is signified thereby1 it must be proved1 that they who use the sign1 have a right to confer the office1 or to constitute a person a pastor of a particular church4 ,if these things cannot easily be proved1 then we must suppose that the external action is used1 without having in it the nature of a sign1 and then it is to be included among those things that are indifferent2 and a person's right to exercise the pastoral office1 does not depend on the use2 nor1 on the other hand1 is it to be called in question1 by reason of the neglect thereof4 ,but1 to conclude this head1 if the only thing intended hereby be what ,augustin understood to be the meaning of imposition of hands1 on those who were baptized in his day1 namely1 that it was nothing else but a praying over persons#cjf1 ,i have nothing to object against it3 but if more be intended hereby1 and especially if it be reckoned so necessary to the pastoral office1 that it cannot be acceptably performed without it2 this may give just reason for many to except against it4 7#c47 ,we shall now consider the pastor1 as discharging his office4 ,this more immediately respects the church to which he stands related1 especially in what concerns that branch thereof1 which consists in presiding or ruling over them4 ,if there be more elders joined with him1 with whom he is to act in concert1 this is generally called a consistory1 which ,i cannot think essential to the exercise of that government1 which ,christ has appointed2 though sometimes it may be expedient1 as was before observed3 but whether there be one1 or more1 that bear rule in the church1 their power is subjected to certain limitations1 agreeable to the laws of society1 and those in particular which ,christ has given to his church4 ,as the nature of the office we are speaking of1 does not argue that the church is without any government1 or under such a democracy as infers confusion1 or supposes that every one has a right to give laws to the whole body2 so it has not those ingredients of absolute and unlimited monarchy or aristocracy1 as are inconsistent with liberty2 and therefore we suppose1 that a pastor1 and other elders1 if such be joined with him1 are not to rule according to their own will1 or to act separately from the church in the affairs of government1 but in their name1 and with their consent2 and therefore they are generally styled1 the instruments by which the church exerts that power which ,christ has given it2 and accordingly a church1 when officers are set over it1 is said to be organized4 ,this is called1 in scripture1 the power of the keys1 which1 agreeably to the laws of society1 is originally in them1 and is to be exercised in their name1 and with their consent1 by their officers2 and therefore a pastor1 or other elders with him1 have no power to act without the consent of the church1 in receiving members into1 or excluding them from its communion4 ,this ,i cannot but think to be agreeable to the law of nature1 on which the laws of society are founded1 as well as the gospel-rule4 ,i am sensible that many of the reformed churches1 who allow that this power is originally in them1 conclude notwithstanding1 and their practice is consonant hereunto1 that it may be consigned over to the pastor and elders1 and that this is actually done by them when they chuse them into that office4 ,the principal argument1 by which this is generally defended1 is1 that because they are fit to teach1 they are fit to govern1 without being directed in any thing that relates thereunto4 ,but the question is not concerning the fitness of persons for it1 which is not to be denied2 but whether the church ought to divest itself of that power which ,christ has given it1 especially when it may be exerted without anarchy or confusion2 which it certainly may1 if this power be not abused1 or the due exercise thereof neglected4 ,and1 in order hereunto1 a church-officer is to prepare matters for the church1 that nothing trifling1 vain1 or contentious may be brought before them2 and to communicate them to it1 to desire to know their sentiments about them1 and to declare1 improve1 and act pursuant thereunto4 ,there are1 indeed1 some branches of the pastoral office1 which are to be performed without the church's immediate direction2 such as preaching the word1 administring the sacraments1 visiting the sick1 comforting the afflicted1 endeavouring to satisfy them that are under doubts1 or scruples of conscience1 and excite and encourage them to perform those duties1 which their professed subjection to ,christ1 and their relation to his church1 oblige them to4 7#d47 ,we shall now consider pastors1 or elders of churches1 as employed occasionally in using their best endeavours to assist others in some difficulties1 in which their direction is needed or desired4 ,this is what we call a synod1 which word is very much disrelished by some in our age2 and it were to be wished1 that there had been no occasion for this prejudice1 from the account we have of the abuses practised by synods and councils in former ages4 ,this gave great uneasiness to ,gregory ,nazianzen1 who complains of confusions1 and want of temper which were too notorious in some synods in the age in which he lived#cjg4 ,and afterwards we find1 that almost all the corruptions that were brought into the church1 were countenanced by some synod or other2 and many of them assumed to themselves a power of making laws1 which were to be received with equal obligation1 as though they had been delivered by the immediate inspiration of the ,holy ,ghost2 and a door was opened by them to persecution1 so that they have in many instances1 taken away not only the religious1 but civil rights of mankind4 ,it will therefore be thought strange that ,i should so much as mention the word2 but though ,i equally detest every thing of this nature1 that has been practised by them2 yet it is not impossible to treat on this subject in an unexceptionable manner3 ,it is certainly a warrantable practice1 founded in the law of nature1 for persons who cannot compromise a matter in debate1 to desire the advice of others4 ,the same is1 doubtless1 true in religious matters2 therefore we suppose that there may be some matters debated in a church1 which cannot be issued among themselves4 ,and in this case1 provided it be an affair of importance1 it is expedient for them to apply themselves to other churches1 to give their advice in this matter by their pastors and elders3 ,if it be some corruption in doctrine that has insinuated itself into it1 they may desire to know the sense of others about it1 still reserving to themselves a judgment of discretion1 without reckoning their decrees infallible2 or if it be in matters of conduct1 which1 through the perverseness of some1 and ignorance of others1 may be of pernicious tendency1 if suitable advice be not given2 then it ought to be desired and complied with1 so far as it appears to be agreeable to the mind of ,christ4 ,this is therefore not only allowable1 but very expedient4 ,i have nothing to say as to the number of persons1 to whom this matter may be referred3 ,a multitude of counsellors may sometimes be mistaken1 when a smaller number have given better advice2 neither have ,i any thing to allege in defence of cumenical councils1 much less such as have been convened by the usurped power of the bishop of ,rome4 ,but we are speaking of a particular church under some difficulties1 desiring the advice of as many as they think meet to refer the matter to3 or if a ,christian magistrate demands the advice of the pastors or elders of churches1 in his dominions1 in those religious affairs that are subservient to his government1 they ought to obey him4 ,these things are altogether unexceptionable3 ,but when ministers give vent to their own passions1 and pretend to give a sanction to doctrines that are unscriptural2 or if they annex anathemas to their decrees1 or enforce them by excommunication1 or put the civil magistrate on methods of persecution2 this is going beyond the rule1 and offering prejudice rather than doing service to the interest of ,christ3 ,but when they only signify what is their judgment about some important articles of faith1 or church-discipline1 or some intricate cases of conscience1 in which it is desired2 and endeavour to give conviction rather by arguments1 than barely their authority1 this is not only their duty1 but an advantage to the church1 as the synod that met at ,jerusalem was to the church at ,antioch1 ,acts xv4 #ca-cc4 ,thus we have considered the office of a ,pastor4 ,it might be expected that we should consider that of a ,teacher1 which many think to be a distinct officer in the church1 as the apostle says1 ,he gave some pastors and teachers1 ,eph4 iv4 #aa4 ,there are many1 who treat on this matter1 that suppose a teacher to be a distinct officer from a pastor2 but yet when they call him a teaching elder1 and allow him to have a part of the government of the church1 as well as to be employed in the work of preaching1 their method of explaining the nature of this office supposes it to differ little or nothing from that of a pastor1 except in name4 ,if they say that the difference consists in that the pastor is superior in honour and degree1 to a teacher1 and make the latter no more than a provisionary officer in the church1 appointed to perform what properly belongs to the pastor1 when he is absent1 or indisposed1 or1 for any other reason1 desires him to officiate for him2 ,i cannot see reason to conclude that this is the meaning of the word teacher1 as mentioned by the apostle2 so that whilst they plead for its being a distinct office in the church1 and1 at the same time1 explain it in such a way1 there seems to be little else but a distinction without a difference4 ,as for the opinion of those who think that it was1 indeed1 a distinct office1 but that a teacher was called1 by the church1 to some other branches of teaching1 which the pastor could not well attend to1 and that these were such as were styled1 by the primitive church1 ,catechists2 this deserves our consideration4 ,we read1 in the early ages of the church1 of persons who had this office and character3 ,their work was such as needed those gifts1 which our blessed ,saviour was pleased to bestow on men1 for the propagating his interest in the world1 as much as any other2 for1 whether they preached publicly or no1 as the pastor was called to do1 their business was not only to instruct the catechumens1 who were disposed to embrace the ,christian doctrine1 but all who were willing to be taught by them2 for which end there were public schools erected1 which were under the direction1 care1 and countenance of the church1 in which the method of instruction was1 by explaining the scriptures1 and1 in public and set disputations1 defending the ,christian religion against those who opposed it1 by which means many were converted to the ,christian faith from among the heathen2 and others1 who were initiated therein1 were1 by this means1 as well as by public preaching1 established and confirmed therein1 and thereby qualified for church-communion1 and then baptized and joined to the church4 ,thus we read1 in the writings of the ,fathers1 and church-historians1 of several who performed this office with very great reputation and usefulness#cjh2 and it is thought1 by some1 to have been not only agreeable to the practice of the church in the apostle's days1 but derived from it2 and though it be not so plainly mentioned in scripture1 as some other officers are1 yet that the apostle refers to it1 when he says1 ,let him that is taught in the word1 communicate unto him that teacheth1 ,gal4 vi4 #f4 that is1 ,let him that is catechized communicate to the catechist#cji4 ,but this is1 at best1 but a probable sense of the word1 and therefore not sufficient of itself to give ground to conclude1 that the apostle intends this when he speaks of teachers1 as distinct officers from pastors4 ,however1 though1 doubtless1 the practice of the church1 as above-mentioned1 in appointing such officers was commendable2 yet it does not fully appear1 that this is what the apostle intends1 though ,i will not deny it to be a probable conjecture2 and ,i should acquiesce in it1 rather than in any other sense of the text that ,i have hitherto met with1 did ,i not think that the words pastors and teachers might not be as well1 if not better1 understood1 as signifying one and the same office2 and therefore ,i had rather understand them as ,jerom and ,augustin do#caj1 q4 d4 ,he gave some pastors1 to wit1 teachers1 or pastors that are teachers1 or engaged in preaching the gospel1 which is the principal branch of their office4 ,and that which gives me farther ground to understand the words in this sense1 is1 because the apostle1 when he enumerates the officers of a church elsewhere1 speaks of teachers without any mention of pastors1 as it is said1 ,god has set some in the church2 first1 apostles2 secondarily1 prophets2 thirdly1 teachers1 #a ,cor4 xii4 #bh4 where no mention is made of pastors1 as being included in the word teachers2 and this is agreeable to what we observed elsewhere1#caa which is all we shall add on this head4 ,the next officer in a church is a deacon1 whose work and business is described as serving tables1 ,acts vi4 #b4 that is1 the ,lord's table1 by providing what is necessary for the ,lord's supper1 and assisting in the distribution of the elements4 ,he is also to supply the poor with necessaries1 and to take care that the minister may be maintained1 and other expenses defrayed2 and1 in order hereunto1 he is to receive the contributions raised by the church for those ends2 so that the office is properly secular1 though necessary and useful1 as subservient to others that are of a spiritual nature4 ,the apostle gives an account of the qualifications of those who are to engage in this office1 in #a ,tim4 iii4 #h-ac4 in which he speaks of them as persons of an unblemished character1 of great gravity and sobriety1 and other endowments1 which may render them faithful in the discharge of their trust1 and exemplary and useful in their station4 ,in the first age of the church1 after the apostles' days1 when it was under persecution1 it was the deacon's work to visit and give necessary relief to the martyrs and confessors3 but we do not find that they performed any other branches of service besides this1 and those above mentioned2 though ,tertullian speaks of them1 in his time1 as being permitted to baptize in the absence of bishops and presbyters1#cab in which they went beyond the scripture-rule1 and1 after this1 they preached2 and this practice has been defended by all who plead for diocesan episcopacy unto this day4 ,but the arguments they bring for it1 from scripture1 are not sufficiently conclusive1 when they say1 that ,stephen and ,philip1 who were the first deacons1 preached2 for this they did as evangelists1 not as deacons4 ,these indeed1 as it is said of the bishop1 in #a ,tim4 iii4 #b4 ought to be apt to teach3 thus they are described1 ver4 #i4 as holding the mystery of faith in a pure conscience2 yet this extends no farther than that they should be fit to edify those1 by their instructions1 whom they relieved1 by giving them a part of the church's contributions1 that1 by their conversation1 they may do good to their souls1 as well as1 by what they give them1 to their bodies4 ,and when it is farther said1 that they who have used the office of a deacon well1 purchase to themselves a good degree1 and great boldness in the faith1 ver4 #ac4 this does not sufficiently prove1 as many ancient and modern writers suppose1 that this qualifies them for the office of presbyters1 since there is no affinity between these two offices2 and one cannot1 properly speaking1 be a qualification for the other3 but the good degree is1 probably1 to be understood of their having great honour in the church1 as persons eminently useful to it2 and great boldness in the faith1 is not boldness in preaching the gospel1 but resolution and stedfastness in adhering to the faith1 and1 in their proper station1 defending1 and being ready1 when called to it1 to suffer for it4 ,thus we have considered the government of the church1 and the officers which ,christ has appointed in it4#cac #f4 ,the last thing to be considered1 is the privileges of the visible church1 particularly as the members thereof are said to be under ,god's special care and government1 and1 as the consequence hereof1 have safe protection and preservation1 whatever opposition they may meet with from their enemies2 and they also enjoy communion of saints1 and the ordinary means of salvation4 7#a47 ,we shall consider the church1 as under the care of ,christ4 ,this is the result of his propriety in them1 and his having undertaken to do all things for them1 as ,mediator1 that are necessary to their salvation4 ,this care1 extended towards them1 is called special1 and so differs from1 and contains in it many privileges1 distinct from1 and superior to that which is expressed in the methods of his common providence in the world4 ,there are several metaphorical expressions used1 in scripture1 to denote ,christ's care of1 and the particular relation he stands in to his church3 thus he is described as their ,shepherd1 performing those things for them that such a relation imports1 ,psal4 xxiii4 #a1 #b4 and lxxx4 #a4 ,isa4 xl4 #aa4 ,jer4 xxxi4 #aj4 namely1 his giving them1 in a spiritual sense1 rest and safety1 gathering1 leading1 and defending them2 and as such he does more for his people1 than the shepherd1 who1 being faithful to his trust1 hazards his life2 for ,christ is expressly said to give his life for his sheep1 ,john x4 #aa4 ,moreover1 his care of his church is set forth1 by his standing in the relation of a ,father to them2 which argues his tender and compassionate concern for their welfare1 as well as safety1 ,deut4 xxxii4 #g4 ,psal4 ciii4 #ac4 ,isa4 lxiii4 #af4 ,jer4 xxxi4 #i4 ,now the care of ,christ1 extended to his ,church1 consists1 #ast1 ,in his separating them from1 and1 as it were1 gathering them out of the world1 or that part of it that lieth in wickedness1 as the apostle says1 ,the whole world lieth in wickedness1 #a ,john v4 #ai4 or1 as the word may be rendered1 in the wicked one2 upon which account it is called1 ,satan's kingdom4 ,he gives them restraining grace1 brings them under conviction of sin1 and humbles them for it2 and1 by the preaching of the gospel1 not only informs them of the way of salvation1 but brings them into it4 #b;dly1 ,by raising up1 and spiriting some amongst them for extraordinary service and usefulness in their station1 adorning them with those graces1 whereby their conversation is exemplary1 and they made to shine as lights in the world2 and not only in some particular instances1 but by a constant succession1 filling up the places of those who are removed to a better world1 with others1 who are added to the church daily1 of such as shall be saved4 #c;dly1 ,his care is farther extended1 by fatherly correction1 to prevent their ruin and apostacy1 which1 as the apostle says1 is an instance of his love to them ,heb4 xii4 #f1 #g4 and also of his keeping them from1 and in the hour of temptation1 ,rev4 iii1 #aj4 and bruising ,satan under their feet1 ,rom4 xvi4 #bj4 and in supporting them under1 and fortifying them against the many difficulties1 reproaches1 and persecutions1 they are exposed to in this world1 as ,moses says1 in the blessing of ,asher1 ,as thy days1 so shall thy strength be2 the eternal ,god is thy refuge1 and underneath are the everlasting arms1 ,deut4 xxxiii4 #be1 #bg4 7#b47 ,the visible church is under ,christ's special government4 ,it is a part of his glory1 as ,mediator1 that he is the supreme ,head and ,lord thereof2 and this cannot but redound to the advantage of his subjects1 as these we are speaking of are said to be1 who profess subjection to him1 which is not only their duty1 but their peculiar glory1 as they are thereby distinguished from the world1 and entitled to his special regard4 ,he is their ,king2 and accordingly1 #ast1 ,he gives them laws1 by which they are visibly governed1 so that they are not destitute of a rule of government1 any more than of a rule of faith1 whereby their peace1 order1 edification1 and salvation1 are promoted1 and all the advantages1 which they receive from the wisdom and conduct of pastors1 or other officers1 whom he has appointed to go in and out before them1 to feed them with knowledge and understanding1 ,jer4 iii4 #ae4 to watch for their souls1 ,heb4 xiii4 #ag4 are all ,christ's gifts1 and therefore privileges which the church enjoys1 as under his government4 #b;dly1 ,he protects and preserves them1 notwithstanding the opposition of all their enemies2 so that whatever attempts have been hitherto made to extirpate or ruin them1 have been ineffectual4 ,the church has weathered many a tempest1 and had safety1 as well as various marks of the divine honour and favour1 under all the persecutions1 which it has been exposed to2 so that1 according to our ,saviour's prediction1 ,the gates of hell have not prevailed against it1 ,matt4 xvi4 #ah4 and all these afflictive dispensations of providence are over-ruled for the promoting his own glory1 and their spiritual advantage4 7#c47 ,another privilege1 which the church enjoys1 is communion of saints4 ,communion is the consequence of union1 and therefore since they are united together as visible saints1 they enjoy that communion1 which is the result thereof4 ,the apostle speaks of a two-fold fellowship which the church enjoys1 their attaining whereof he reckoned the great end and design of his ministry1 when he says1 ,that which we have seen and heard declare we unto you1 that ye also may have fellowship with us2 and truly our fellowship is with the ,father1 and with his ,son ,jesus ,christ1 #a ,john i4 #c4 ,the former of these is included in church communion2 the latter is an honour which ,god is pleased sometimes to confer on those who are brought into this relation3 ,it is what all are to hope for1 though none but they1 who are ,christ's subjects by faith1 are made partakers of it4 ,however1 the communion of saints is1 in itself1 a great privilege1 inasmuch as that a common profession1 which they make of subjection to ,christ1 and the hope of the gospel1 which they are favoured with1 is a strong motive and inducement to holiness4 ,and it is not the smallest part of the advantage1 which arises from hence1 that they are interested in the prayers of all the faithful that are daily put up to ,god for those blessings on all his churches which may tend to their edification and salvation4 ,and as to what concerns the members of particular churches1 who have communion with one another2 there is a great advantage arising from mutual conversation about divine things1 and the endeavour1 which they are obliged to use to build up themselves in their holy faith1 ,jude ver4 #bj4 and to consider one another to provoke unto love1 and to good works1 not forsaking the assembling of themselves together1 but exhorting one another1 ,heb4 x4 #bd1 #be4 and also the obligations they are under to bear one another's burdens1 and so fulfil the law of ,christ1 ,gal4 vi4 #b4 and to express that sympathy and compassion to each other1 under the various afflictions and trials which they are exposed to4 ,and to this we may add another privilege which they are made partakers of1 in that they have communion with one another in the ordinance of the ,lord's supper1 in which they hope for and enjoy communion with him1 whose death is shewed forth therein1 and the benefits thereof applied to them that believe4 7#d47 ,the church is farther said to enjoy the ordinary means of salvation1 and the offers of grace to all the members thereof in the ministry of the gospel1 by which we are to understand the word preached1 and prayer4 ,these are called the ordinary means of salvation1 as distinguished from the powerful influences of the ,spirit1 which are the internal and efficacious means of grace1 producing such effects1 as infer the right which such have to eternal life4 ,these ordinary means of grace the church is said to partake of4 ,it is for their sake that the gospel is continued to be preached1 and a public testimony to the truth thereof is given by them to the world2 and1 in the preaching thereof1 ,christ is offered to sinners1 and1 pursuant thereunto1 grace given1 whereby the church is increased1 and built up by those who are taken out of the world1 as ,god makes these ordinances effectual to answer that end4 ,the duty of waiting on him therein is ours1 the success thereof is intirely owing to the divine blessing attending it4 ,these are the privileges that the visible church enjoys4 ,we might have proceeded to consider those which the members of the invisible church are made partakers of1 namely1 union and communion with ,christ in grace and glory2 but these are particularly insisted on in some following answers4 ,footnote #beg3 4 ,footnote #beh3 ,the words 1 when used elsewhere1 cannot be understood of the place where persons were met1 but of the unanimity of those who were engaged in the same action2 and therefore it is rendered ,simul1 in ,acts iii4 #a4 and chap4 iv4 #bf4 ,footnote #bei3 ,see his works1 ,vol4 ,i4 ,book ,,ii4 ,page #dje1 seq4 ,footnote #bfj3 4 ,footnote #bfa3 ,see page #dcb1 seq4 ,footnote #bfb3 ,it may be observed1 that though the learned author before-mentioned gives sufficient evidence1 from the ,fathers1 that there were several places appropriated1 and some erected1 for divine worship1 during the three first ,centuries2 and he thinks1 that whether they were consecrated or no1 there was a great degree of reverence paid to them1 even at such times1 when divine service was not performed in them3 ,yet he does not produce any proof for this out of the writings of the ,fathers1 in those ,centuries2 and it is impossible that he should1 for from ,eusebius's account of this matter1 it appears that the consecration of churches was first practised in the ,fourth ,century1 ,vid4 ejusd4 ,hist4 ,eccl4 ,lib4 ,x4 cap4 #c4 ,as for the quotations that ,mr4 ,mede brings from ,chrysostom and ,ambrose1 to prove that reverence was paid to the churches in their times it must be observed1 that they lived in the ,fourth ,century1 in which churches being not only appropriated1 but consecrated for public worship1 it is no wonder to find the ,fathers of that age expressing a reverence for them4 ,nevertheless1 it is very evident1 from the words of these ,fathers here cited1 that they intend thereby nothing else but a reverent behaviour1 which ought to be expressed by those who come into the church to perform any act of divine worship2 and this we are far from denying1 whether the external rites of consecration be used or no4 ,as for his quotation taken from ,tertulian1 who lived in the end of the ,second ,century it don't prove that he thought that reverence ought to be expressed to the places of worship1 but that the highest reverence ought to be used in the acts of worship1 and particularly in prayer1 which is an undoubted truth1 whether we worship ,god in the church1 or any where else4 ,footnote #bfc3 4 ,footnote #bfd3 ,the word ,church is of ,greek derivation4 is used by ancient authors for the place of public worship4 ,the old word ,kyroike1 contracted into ,kirk1 and softened into church1 is a compound of 4 ,it is of very extensive signification4 ,church is used generally in our version of the ,new ,testament1 for the ,greek 4---- ,the words in the ,new1 and in the ,old ,testament1 are synonymous4 ,they both proceed from the same root 1 the voice4 ,the meaning of each is assembly--any number of persons met1 by previous appointment4 ,the verb1 in each language1 from which the noun immediately proceeds1 is1 to call out1 to call together1 and the noun is that which is so called4 ,it is1 of course1 no abuse of language to apply the word to any assembly1 great or small1 which meets for social or judiciary purposes4 ,the character of the assembly is known from the connexion in which the word is used1 and not from the word itself4 ,in this latitude of application1 the inspired writers of both ,testaments made use of the words and 4 ,in the ,old ,testament1 the former of these words is applied to a number of idolatrous women--bands of soldiers--the commonwealth of ,israel--distinct worshipping congregations--a representative assembly--a council1 and1 ,i may add1 to other assemblies of every description4 #a4 ,the word is used in ,jer4 xliv4 #ae4 ,it is applied to a great number of idolatrous women1 who1 together with their husbands1 persisted in their opposition to the command of ,god by the prophet ,jeremiah4 ,it is worthy of being remarked1 that the ,septuagint1 in this instance1 renders the word by 4 ,our translation renders it multitude4 #b4 ,it signifies bands of soldiers4 ,ezek4 xxvi4 #g4 ,these marched against ,tyrus1 under the direction of the tyrant ,nebuchadnezzar king of ,babylon4 ,the ,septuagint renders it1 as above1 synagogues1 and the ,english translators1 companies4 #c4 ,the word 7which1 for the sake of the ,english reader1 ,i shall write ,,kel17 is used for the whole commonwealth of ,israel4 ,that people1 called by ,god1 were bound together by a sacred ritual1 and all were commanded to keep the passover4 ,exod4 xii4 #f4 ,our translation renders it the whole assembly1 and in the ,septuagint it is 4 #d4 ,it signifies distinct worshipping societies4 ,ps4 xxvi4 #ab4 ,in this verse1 the ,psalmist professes his resolution to honour the institutions of social worship4 ,he had rather accompany the saints to the congregation1 than sit in the society of the wicked1 ver4 #e4 ,in both cases the same ,hebrew word is used2 the ,septuagint use 1 and the ,english translators1 congregation4 ,,kel1 and ,ecclesia1 are1 with equal propriety1 applied to the hateful clubs of the wicked1 and to the worshipping assemblies of the saints4 #e4 ,the word is also applied to a representative assembly4---- --,after the regular organization of the ,israelitish commonwealth1 although ,moses transacted all public business with the chiefs1 he is uniformly represented as speaking unto all ,israel4 ,this form of speech was not to be misunderstood by the ,jews4 ,they had not learned to deny that principle upon which the represented identify with the representative4 ,deut4 xxix4 #ad1 #ae1 #be4 ,when ,moses was about to give his last advice to the ,hebrews1 he summoned the ,,kel before him4 ,deut4 xxxi4 #cj4 ,in this instance1 the word unquestionably signifies a representative body4 ,my reasons for considering it so1 are1 #a4 ,the obvious meaning of the passage4 ,ver4 #bi4 8,gather unto me all the elders of your tribes--that ,i may speak these words in their ears40--ver4 #cj4 8,and ,moses spake in the ears of all the --the words of this song40 ,the ,,kel of ,israel are the elders and officers met together4 #b4 ,it is impossible it can be otherwise4 ,moses could not speak in the ears of all ,israel1 except by representation4 ,no human voice can extend over two millions of men4 #c4 ,upon the principle of representation ,moses uniformly acted4 ,he instructed the elders1 and the elders commanded the people4 ,deut4 xxvii4 #a4 8,and ,moses1 with the elders of ,israel1 commanded the people40 ,without multiplying texts1 ,i refer the reader to ,exod4 xii4 #c4 8,speak unto all the congregation of ,israel0--verse #ba4 8,then ,moses called for all the elders of ,israel40 ,even in the most solemn acts of religion1 the elders represented the whole congregation4 ,their hands were placed upon the head of the bullock which was offered to make atonement for the whole congregation4 ,lev4 iv4 #ae4 ,and that the reader may not be without an instance of the use of the word ,,kel1 in the most abstract form which can exist upon the representative principle itself1 ,i refer him to ,gen4 xxviii4 #c4 ,here it is applied to a single individual4 ,higher than this1 representation cannot be carried4 ,ver4 #a4 8,isaac called ,jacob1 and blessed him0--ver4 #c4 8,that thou mayest be a ,,kel40 ,jacob was a ,,kel1 as the representative of a very numerous posterity4 #f4 ,the word is used to signify a council--an assembly for deliberation and judgment4 ,gen4 xlix4 #f4 ,the patriarch speaks of ,simeon and ,levi1 these two are a ,,kel4 ,it is1 indeed1 a representative one4 ,verse #g4 8,i will divide them in ,jacob1 and scatter them in ,israel40 ,this could have been said of the two sons of ,jacob1 only as including their posterity4 ,this ,,kel was however a council4 ,they consulted and determined to destroy the ,schechemites4 ,the assembly was a conspiracy4 ,the ,septuagint renders the word by 4 ,the ,,kel in which ,job cried for redress1 could not have been the church of ,israel1 but a court of ,judicature4 ,job xxx4 #bh4 ,solomon1 acquainted with the laws of ,israel1 must have referred to the power of ,judicatures1 in detecting crimes1 when he spoke of the ,,kel1 in ,prov4 xxvi4 #bf4 and v4 #ad4 ,the ,,kel1 to which ,ezekiel refers1 xvi4 #dj4 and xxiii4 #de-dg4 cannot be mistaken4 ,the prophet himself expressly says this ,,kel would sit in judgment1 try1 and decide1 and execute the sentence1 upon those who came before them1 ,in these verses1 the ,septuagint renders the word by 1 and our translation of it is company4 ,by the law of ,god1 regular courts of jurisprudence were established among the ,israelites4 ,in no instance was the whole body of the people to be judges4 ,deut4 xvi4 #ah4 ,the rulers in each city1 the officers of justice1 are uniformly called elders1 and unto these elders met in council1 is every case referred4 ,he must be1 indeed1 little acquainted with the law given by ,moses1 who is ignorant of this fact4 ,see ,deut4 xxi4 xxii4 and xxv4 chapters4 ,these elders met in council4 ,to them the name ,presbytery was applied in latter times4 ,moses and the prophets use the names ,,kel and ,,od-,,eh4 ,these words are used indiscriminately in the ,old ,testament4 ,it is to be observed1 that they are translated in the ,septuagint1 generally by ecclesia and synagoga4 ,this phraseology is adopted in the ,new ,testament4 ,the ,new ,testament writers use the ,septuagint translation of the scriptures in their quotations from the ,old ,testament4 ,nehemiah summoned before the council the nobles and rulers who transgressed the law4 ,neh4 v4 #g4 ,they exacted usury for their money1 and are to be tried by the competent authorities4 ,the word 1 in this verse1 we translate assembly1 and the ,septuagint reads 4 ,compare ,numb4 xxxv4 #bd1 with ,deut4 xix4 #ab1 and it will appear1 that the congregation which judicially tried the man-slayer1 is the ,ecclesia of elders4 ,see also ,josh4 xx4 #d4 8,he shall declare his cause in the ears of the elders0--ver4 #f4 8,and stand before the congregation for judgment40 ,the word 1 in the ,new ,testament1 is not1 any more than its correspondents in the ,old1 confined in its application to a popular assembly4 ,it signifies a tumultuous mob1 ,acts xix4 #cb4 and the city council1 ,acts xix4 #ci4 ,this sense of the word is justified by the best ,greek authors4 ,consult ,passor1 who quotes ,demosthenes and ,suidas1 in defence of this application4 ,hence1 the verb is1 in the middle and passive voices1 to appeal from an inferior to a superior ,judicatory4 8,plutarch10 says ,parkhurst1 8several times applies the verb in the same view40 ,acts xxv4 #aa1 #ab1 #ba1 #be4 ,see also ,chap4 xxvi4 #cb4 and xxviii4 #ai4 ,in the application of ,ecclesia to the christian church1 which is the most common use of it in the ,new ,testament1 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 ,judicatory4 #a4 ,the church militant is an ,ecclesia4 ,matt4 xvi4 #ah4 and ,acts ii4 #dg4 8,the ,lord added to the church daily40 #b4 ,the whole body of elect and redeemed sinners4 ,eph4 v4 #be4 8,christ also loved the church1 and gave himself for it0--ver4 #bg4 8,that he might present it to himself a glorious church40 #c4 ,two or three private ,christians1 met for prayer and conference1 or living together in a family1 are an 4 ,acts xiv4 #bc4 8,they had ordained them elders in every church40 ,the ,ecclesia1 or ,church1 existed prior to its organization1 by the election and ordination of rulers4 ,it existed1 in this sense1 even in private houses4 ,rom4 xvi4 #e4 and ,col4 iv4 #ae4 #d4 ,the word signifies an organized congregation4 ,acts xiv4 #bc4 ,the ,ecclesia did not cease to be one1 when presbyters were ordained to teach and to rule in the congregation4 #e4 ,the word is applied to several congregations regularly presbyterated4 ,there is nothing to render this application improper4 ,it is no abuse1 in any language1 of a generic term1 to apply it to any collection of the individuals belonging to that genus1 in a connexion which manifests the restriction4 ,the church of ,christ in ,philadelphia1 is all ,christians in that city1 although there should be one hundred congregations in it4 ,the church in ,corinth1 is as intelligible a phrase as the church in the house of ,nymphas--,the church on earth1 or1 the church in glory4 ,this application is not only just1 but scriptural4 ,the saints in ,corinth were one ,ecclesia4 #a ,cor4 i4 #b4 ,but in ,corinth were several congregations4 ,there were more ,ecclesias than one1 xiv4 #cd4 ,corinth was a city of great extent1 wealth1 and population4 ,in it were several heathen temples1 dedicated to different pagan divinities4 ,there were upwards of a thousand prostitutes attending at the temple of ,venus4 ,in this city1 ,paul met with uncommon success in preaching the gospel4 ,here he abode nearly two years4 ,considering the rapidity with which the gospel was then spreading1 attended with miraculous power1 is it reasonable1 that in ,corinth there was yet but one congregation of professed ,christians8 ,in the present day1 without any supernatural1 or even uncommon success1 it is not singular for a preacher1 in a large city1 to collect in a few years a congregation of religious professors4 ,at the first sermon of ,paul1 numbers were converted4 ,after this1 the ,lord informs him1 he has 8much people in this city40 ,here were several pastors--public officers with a diversity of tongues1 suited to the wants of the church2 yet1 when ,paul wrote his epistle1 all the congregations1 although differing about the merits of their respective founders1 are called one ,ecclesia4 ,in a similar sense is the word applied to the church at ,ephesus1 at ,antioch1 and ,jerusalem4 #f4 is applied to an assembly of elders4 ,matt4 xviii4 #ag4 ,the constitution of the ,jewish courts is known4 ,each synagogue had its elders and officers4 ,the inferior courts were subordinate to the ,sanhedrim4 ,never were cases decided by the populace4 ,our ,redeemer spoke in the common language of ,judea4 ,he referred to the synagogue court4 ,when translated into ,greek1 what other name should be given to this ,judicatory1 than the one given1 ,ecclesia8 ,there is no misunderstanding of this text1 by one who impartially considers the connexion4 ,there are in the church authorized rulers1 distinct from the ruled4 ,the rulers1 and not the ruled1 must ultimately determine controversies4 ,to officers1 was committed the power of the keys--the power of binding and loosing2 and this ,ecclesia1 ver4 #ag41 has the power of binding and loosing1 ver4 #ah4--;and it may consist even of two or three persons1 ver4 #bj4 ,the whole passage is a directory for the application of ecclesiastic power conferred upon church officers4 ,ch4 xvi4 #ai4 ,i shall close this note1 by a quotation from the lectures of ,dr4 ,campbell1 of ,aberdeen4 ,it must appear extraordinary from the pen of such a scholar4 8,but in any intermediate sense between a single congregation and the whole community of ,christians1 not one instance can be brought of the application of the word 1 in sacred writ4 ,if any impartial hearer is not satisfied on this point1 let him examine every passage in the ,new ,testament1 wherein the word we render church is to be found2 let him canvas in the writings of the ,old ,testament every sentence wherein the correspondent word occurs1 and if he find a single passage1 wherein it clearly means either the priest-hood1 or the rulers of the nation1 or any thing that can be called a church representative1 let him fairly admit the distinction as scriptural and proper40 ,,mc',,leod',s ,,catechism4 ,footnote #bfe3 ,the ,papists1 indeed1 pretend that there is no other church in the world1 but that which they style catholic and visible1 of which the bishop of ,rome is the head2 but we may say1 in answer to this vain boast1 as it is said concerning the church in ,sardis1 in ,rev4 iii4 #a4 ,thou hast a name that thou livest1 and art dead4 ,protestants1 though they speak oftentimes of the visible church as one1 yet they don't deny but that there are many particular churches contained in it4 ,see the assembly's ,confession of faith1 chap4 #be4 #d4 ,footnote #bff3 ,vid4 ,cypr4 de ,laps4 cap4 #a4 #ac4 ,footnote #bfg3 ,see his ,works1 ,vol4 ,i4 page #ibd1 #ibe4 ,footnote #bfh3 ,these were called ,otiosi4 ,see ,lightfoot's ,works1 ,vol4 ,i4 page #faj-fac4 ,vitring4 de ,synag4 ,vet4 page #ecj1 seq4 ,and ,lightfoot says1 from one of the ,talmuds1 that there were no less than #dfj synagogues in ,jerusalem1 ,vol4 ,i page #cfc1 #cgj4 and that the land was full of them2 in which they met every ,sabbath1 and some other days of the week4 ,footnote #bfi3 ,see more of this in those pages of ,lightfoot before referred to4 ,footnote #bgj3 1 ,proseuch4 1 1 ,oratoria4 ,footnote #bga3 ,see ,mede's ,works1 ,vol4 ,i4 ,book ,i4 ,disc4 #h4 ,footnote #bgb3 ,see ,vol4 ,i4 page #fjh4 ,footnote #bgc3 1 in proseucha ,dei4 ,footnote #bgd3 ,see ,lightfoot on ,acts ii4 #e4 ,vol4 ,i4 page #gea1 #geb4 ,footnote #bge3 ,see ,quest4 ,,clxx4 ,,clxxiv4 ,footnote #bgf3 ,imperium in imperio4 ,footnote #bgg3 4 ,footnote #bgh3 ,the former of these ,jewish writers call ,niddui2 the latter they call ,cherem1 or ,scammatha1 and was performed with several execrations1 by which they1 as it were1 bound them over to suffer both temporal and eternal punishments4 ,see ,lightfoot's ,hor ,hebr4 ,talmud4 in #a ,cor4 v4 #e4 ,footnote #bgi3 ,see more on this subject in ,vitringa de ,synagog4 ,vet4 ,pag4 #gde4 and also the form used1 and the instrument drawn up1 when a person was excommunicated and anathematized1 in ,selden de jure ,nat4 ,gent4 ,lib4 ,,iv4 cap4 #g4 and ,buxt4 ,lex4 ,talm4 in voce ,,cherem4 ,footnote #bhj3 ,see an account of the manner of their excommunication1 and the curse denounced against them at that time1 and the first cause of it1 taken from ,josephus1 and other ,jewish writers1 in ,lightfoot's ,works1 ,vol4 ,,ii4 ,pag4 #ech-edj4 and ,vol4 ,i4 ,pag4 #eii4 ,footnote #bha3 ,vid4 ,tert4 ,apol4 cap4 #ci4 ,summum futuri judicii prjudicium4 ,footnote #bhb3 ,vid4 ,cypr4 de ,orat4 ,dom4 ,timendum est1 orandum1 ne dum quis abstentus separatur a ,christi corpore1 procul remaneat a salute4 ,footnote #bhc3 ,vid4 ,cave's ,prim4 ,christ4 ,part4 ,,iii4 cap4 #e4 ,footnote #bhd3 ,justin ,martyr tells the ,jews1 7,vid4 ejusd4 ,colloq4 cum ,tryph47 that the church1 in his time1 had the gift of prophecy2 which ,eusebius 7in ,hist4 ,eccles4 ,lib4 ,,iv4 cap4 #ag47 takes notice of1 and1 doubtless believed it to be true in fact1 though it be very much questioned whether there were any such thing in the fourth century1 in which he lived4 ,gregory ,nyssen1 and ,basil1 who lived a little after ,eusebius1 assert1 that there were many miracles wrought in the third century1 by ,gregory of ,neo-cesarea1 for which reason he is called ,thaumaturgus2 though it is not improbable that they might be imposed on in some things1 which they relate concerning him1 especially when they compare him with the apostles1 and ancient prophets1 not excepting ,moses himself in this respect2 and1 it is certain1 many things are related1 of his miracles1 which seem too fabulous to obtain credit2 yet there is ground enough1 from all that they say1 to suppose that he wrought some1 and that therefore1 in his time1 they were not wholly ceased4 7,vid4 ,greg4 ,nyss4 in cit4 ,greg4 ,thaum4 and ,basil de ,sp4 ,sanct4 cap4 #bi47 ,and ,origen affirms1 that1 in his time1 the ,christians had a power to perform many miraculous cures1 and to foretell things to come1 7,vid4 ,lib4 ,i4 contr4 ,cels47 44 ,if this had not been true1 ,celsus1 who wanted neither malice1 nor a will to oppose1 would certainly have detected the fallacy4 ,and ,tertullian1 7,vid4 ,apologet4 cap4 #bc47 appeals to it for the proof of the ,christian religion1 offering to lay his life and reputation at stake1 if the ,christians1 when publicly calling upon ,god1 did not cure those who were possessed with devils4 ,footnote #bhe3 8,the is an extraordinary ambassador of ,christ4 ,he was commissioned for extraordinary purposes4 ,like the generals of a victorious army1 the apostles exercised1 in the name of their ,king1 authority throughout all parts of the vanquished empire1 until the regular magistracy was organized and fully settled4 ,they have no successors in this respect4 ,the presbyter is fully competent to all ordinary administrations4 ,in relation to such cases1 the apostles themselves are no more than presbyters4 #a ,pet4 v4 #a4 ,church government is subordinate to evangelic doctrine4 ,the power given to the apostles1 was intended solely for subserviency to their preaching4 #b ,cor4 xiii4 #h4 ,teaching is the highest dignity in the church1 because it is the most useful and laborious service4 ,preaching was the principal work of the apostles4 ,the ambition of prelates has inverted this divine order4 ,preaching is the meanest service in the popish and episcopal churches4 ,it is merely subservient to the government of bishops and of popes4 ,the bishops exalt the mean above the end4 ,government is1 with them1 the principal part of religion4 ,to be in power is more dignified than to edify4 ,apostolic authority was founded upon apostolic gifts4 ,god was the author of both1 and both were subservient to teaching4 ,none can pretend to a succession of apostolic power1 without a succession of the gifts which qualified for it4 ,the evangelists were extraordinary ministers4 ,as ordained presbyters1 they exercised the ordinary power of the pastor4 #a ,tim4 iv4 #ad4 ,their principal work was teaching1 and organizing churches1 by apostolic direction4 ,the ordinary ministers stood in need of this assistance4 ,they had not1 as yet1 the ,new ,testament revelation in writing4 ,the evangelists1 in part1 supplied this defect4 ,timothy would have been1 to the churches which he visited1 what the epistles sent to him by ,paul1 are to us--a directory upon which we may depend4 is a name of office4 ,it is borrowed from the synagogue 1 7,chazan1 overseer47 ,maimonides de ,sanhed4 ,cap4 #d4 describes him1 as #8the presbyter who labours in word and doctrine4' ,bishop and presbyter1 or1 as our translation sometimes reads1 overseers and elders1 are different names of the same officer4 ,acts xx4 #ag-bh4 ,presbyter is expressive of the authority1 and episcopos1 of the duty1 of the pastor4 ,the angel of the church is analogous to the ,,selih-,,jebur of the synagogue4 ,the was the minister whose office it was publicly to read and explain the law and the prophets4 ,the duties of the christian minister may be known1 by the names given to him in the scriptures4 ,the names which are divinely given to men1 are always expressive of some important article of their conduct and character4 ,presbyter is a term of power1 and points out the ruler2 pastor points out a public purveyor of spiritual provisions for the church2 bishop1 the spiritual inspector of the state of the congregation2 teacher1 the public instructor of the congregation2 and angel1 the messenger of ,god to men4 ,all these characters unite in the minister of the gospel4 ,by each of these names is he known in the scriptures4 1 and its parent ,greek verb1 are derived from the ,hebrew 1 to minister4 ,diaconos1 is one who renders a service4 ,it is applied1 in the ,new ,testament1 to the ,redeemer himself4 ,rom4 xv4 #h4--,to any religious worshipper4 ,john xii4 #bf4--,to women useful in religious concerns4 ,rom4 xvi4 #a4--,to civil rulers4 ,rom4 xiii4 #d4--,to all ministers of religion1 whether extraordinary as apostles1 or ordinary pastors4 #a ,cor4 iii4 #e4 ,acts i4 #ad4 ,col4 i4 #g4 ,every person1 public or private1 male or female1 who renders any service to another1 is a deacon4 ,but1 besides this general use of the word1 it is a term of office1 in the church40 ,m',,leod',s ,,eccl4 ,,cat4 ,footnote #bhf3 ,see ,quest4 clviii4 clix4 ,footnote #bhg3 4 ,footnote #bhh3 4 ,footnote #bhi3 ,legatus4 ,footnote #bij3 ,see ,calderwood ,altar4 ,damsc4 ,jameson's fundamentals of the hierarchy examined2 ,forrester's hierarchical bishop's claim1 c4 and ,clarkson's no evidence for diocesan churches2 and his diocesan churches not yet discovered1 c4 ,footnote #bia3 ,see ,clarkson's primitive episcopacy1 chap4 #g4 in which he observes1 that it was decreed1 by some councils1 that they should continue in this state of probation1 at least1 two or three years2 and that ,augustin continued so long a ,catechumen1 as appears from the account that ,father gives of his age1 when converted to ,christianity1 and afterwards received into the church by ,ambrose4 ,footnote #bib3 ,see ,primitive ,episcopacy1 ,page #ahi-aig4 ,footnote #bic3 ,see ,clarkson's ,primitive ,episcopacy1 chap4 #h4 in which he refers to several places1 in the writings of that excellent ,father1 to the same purpose4 ,footnote #bid3 ,see ,stillingfleet ,iren4 ,page #bgf4 ,footnote #bie3 8,more than fourteen hundred years ago the superiority of the ,prelates to ,presbyters was attacked1 in the most direct and open manner1 as having no authority from our ,lord ,jesus ,christ4 ,the banner of opposition was raised not by a mean and obscure declaimer2 but by a most consummate ,theologian4 #8,by one who1 in the judgment of ,erasmus1 was1 without controversy by far the most learned and most eloquent of all the ,christians2 and the prince of ,christian ,divines4'#bif--;,by the illustrious ,jerome4#big ,thus he lays down both doctrine and fact relative to the government of the church1 in his commentary on ,titus i4 #e4 ,that thou shouldest ordain ,presbyters in every city1 as ,i had appointed thee4#bih--,what sort of ,presbyters ought to be ordained he shows afterwards1--,if any be blameless1 the husband of one wife1 c4 and then adds1 for a bishop must be blameless as the steward of ,god1 c4 ,a ,presbyter1 therefore1 is the same as a ,bishop3 and before there were1 by the instigation of the devil1 parties in religion2 and it was said among different people1 ,i am of ,paul1 and ,i of ,apollos1 and ,i of ,cephas1 the churches were governed by the joint counsel of the ,presbyters4 ,but afterwards1 when every one accounted those whom he baptized as belonging to himself and not to ,christ1 it was decreed throughout the whole world1 that one1 chosen from among the ,presbyters1 should be put over the rest1 and that the whole care of the church should be committed to him1 and the seeds of schisms taken away4 8,should any one think that this is my private opinion1 and not the doctrine of the scriptures1 let him read the words of the apostles in his epistle to the ,philippians2 #8,paul and ,timotheus1 the servants of ,jesus ,christ1 to all the saints in ,christ ,jesus which are at ,philippi1 with the bishops and deacons1' c4 ,philippi1 is a single city of ,macedonia2 and certainly in one city there could not be several bishops as they are now styled2 but as they1 at that time1 called the very same persons bishops whom they called ,presbyters1 the ,apostle has spoken without distinction of bishops as ,presbyters4 8,should this matter yet appear doubtful to any one1 unless it be proved by an additional testimony2 it is written in the acts of the ,apostles1 that when ,paul had come to ,miletum1 he sent to ,ephesus and called the ,presbyters of that church1 and among other things said to them1 #8take heed to yourselves and to all the flock in which the ,holy ,spirit hath made you ,bishops4' ,take particular notice1 that calling the ,,presbyters of the single city of ,ephesus1 he afterwards names the same persons ,,bishops40 ,after further quotations from the epistle to the ,hebrews1 and from ,peter1 he proceeds3 8,our intention in these remarks is to show that1 among the ancients1 ,presbyters and ,bishops were ,,the ,,very ,,same4 ,but that ,,by ,,little ,,and ,,little1 that the plants of dissensions might be plucked up1 the whole concern was devolved upon an individual4 ,as the ,presbyters1 therefore1 ,,know that they are subjected1 ,,by ,,the ,,custom ,,of ,,the ,,church1 to him who is set over them2 so let the ,bishops know1 that they are greater than ,presbyters ,,more ,,by ,,custom1 than by ,,any ,,real ,,appointment of ,,christ40 ,he pursues the same argument1 with great point1 in his famous ,epistle to ,evagrius1 asserting and proving from the ,scriptures1 that in the beginning and during the ,apostles' days1 a ,bishop and a ,presbyter were the same thing4 ,he then goes on3 8,as to the fact1 that ,,afterwards1 one was ,,elected to preside over the rest1 this was done as a remedy against schism2 lest every one drawing his proselytes to himself1 should rend the church of ,christ4 ,for even at ,alexandria1 from the ,evangelist ,mark to the ,bishops ,heraclas and ,dionysius1 the ,presbyters always chose one of their number1 placed him in a superior station1 and gave him the title of ,bishop3 in the same manner as if an army should ,,make an emperor2 or the deacons should choose from among themselves1 one whom they knew to be particularly active1 and should call him ,,arch-,,deacon4 ,for1 excepting ordination1 what is done by a ,bishop1 which may not be done by a ,presbyter8 ,nor is it to be supposed1 that the church should be one thing at ,rome1 and another in all the world besides4 ,both ,france and ,britain1 and ,africa1 and ,persia1 and the ,east1 and ,india1 and all the barbarous nations worship one ,christ1 observe one rule of truth4 ,if you demand authority1 the globe is greater than a city4 ,wherever a ,bishop shall be found1 whether a ,rome1 or ,eugubium1 or ,constantinople1 or ,rhegium1 or ,alexandria1 or ,tanis1 he has the same pretensions1 the same priesthood40#bii ,here is an account of the origin and progress of ,episcopacy1 by a ,father whom the ,episcopalians themselves admit to have been the most able and learned man of his age2 and how contradictory it is to their own account1 the reader will be at no loss to perceive1 when he shall have followed us through an analysis of its several parts4 #a4 ,,jerome expressly denies the superiority of ,bishops to ,presbyters1 by divine right4 ,to prove his assertion on this head1 he goes directly to the scriptures2 and argues1 as the advocates of parity do1 from the interchangeable titles of ,bishop and ,presbyters2 from the directions given to them without the least intimation of difference in their authority2 and from the powers of ,presbyters1 undisputed in his day4 #b4 ,,jerome states it as an historical fact1 that1 in the original constitution of the church1 before the devil had as much influence as he acquired afterwards1 the churches were governed by the joint counsels of the ,presbyters4 #c4 ,,jerome states it as an historical fact1 that this government of the churches1 by ,presbyters alone1 continued until1 for the avoiding of scandalous quarrels and schisms1 it was thought expedient to alter it4 8,afterwards10 says he1 8when every one accounted those whom he baptized as belonging to himself1 and not to ,christ1 it was decreed throughout the whole world1 that one1 chosen from among the ,presbyters1 should be put over the rest1 and that the whole care of the church should be committed to him40 #d4 ,,jerome states it as an historical fact1 that this change in the government of the church--this creation of a superior order of ministers1 took place1 not at once1 but by degrees--8,paulatim10 says he1 8by little and little40 ,the precise date on which this innovation upon primitive order commenced1 he does not mention2 but he says positively1 that it did not take place till the factious spirit of the ,corinthians had spread itself in different countries1 to an alarming extent4 8,in populis10 is his expression4 ,assuredly1 this was not the work of a day4 ,it had not been accomplished when the apostolic epistles were written1 because ,jerome appeals to these for proof that the churches were then governed by the joint counsels of ,presbyters2 and it is incredible that such ruinous dissensions1 had they existed1 should not have been noticed in letters to others beside the ,corinthians4 ,the disease indeed1 was of a nature to spread rapidly2 but still it must have time to travel4 ,with all the zeal of ,satan himself1 and of a parcel of wicked or foolish clergymen to help him1 it could not march from people to people1 and clime to clime1 but in a course of years4 ,if ,episcopacy was the apostolic cure for schism1 the contagion must have smitten the nations like a flash of lightning4 ,this would have been quite as extraordinary as an instantaneous change of government3--,no3 the progress of the mischief was gradual1 and so1 according to ,jerome1 was the progress of the remedy which the wisdom of the times devised4#cjj ,we agree with them1 who think that the experiment introduced more evil than it banished4 #e4 ,,jerome states as historical facts1 that the elevation of one ,presbyter over the others1 was a human contrivance2 was not imposed by authority1 but crept in by custom2--and that the ,presbyters of his day1 knew this very well4 ,as1 therefore1 says he1 the ,presbyters ,,know that they are subjected to their superior by ,,custom1 so let the bishops know that they are above the ,presbyters1 rather by the ,,custom ,,of ,,the ,,church1 than by the ,lord's appointment4 #f4 ,,jerome states it as an historical fact1 that the first bishops were made by the ,presbyters themselves2 and consequently they could neither have1 nor communicate any authority above that of ,presbyters4 8,afterwards10 says he1 8to prevent schism1 one was elected to preside over the rest40 ,elected and commissioned by whom8 ,by the ,presbyters3 for he immediately gives you a broad fact which it is impossible to explain away4 8,at ,alexandria10 he tells you1 8from the evangelist ,mark to the ,bishops ,heraclas and ,dionysius10 i4e4 till about the middle of the third century1 8the ,presbyters always chose one of their number1 0placed him in a superior station1 and gave him the title of ,bishop48 ,,christian',s ,,magazine4 ,footnote #bif3 ,we quote the words of one who was assuredly no friend to our cause1 vid4 ,cave1 ,his4 ,litt4 ,script3 ,eccles4 p #aga4 ,ed #agbj4 ,fol4 ,footnote #big3 ,prosper1 who was nearly his cotemporary1 calls him magister mundi3 i4 e4 the teacher of the world4 ,ib4 ,footnote #bih3 8,qui qualis ,presbyter debeat ordinari1 in consequentibus disserens hoc ait3 ,si quis est sine crimine1 unius uxoris vir10 et ctera3 postea intulit1 8,oportet4 n4 ,episcopum sine crimine esse1 tanquam ,dei dispensatorem40 ,idem est ergo ,presbyter1 qui et ,episcopus1 et antequam diaboli instinctu1 studia in religione fierent1 et diceretur in populis3 8,ego sum ,pauli1 ego ,apollo1 ego autem ,ceph30 communi ,presbyterorum consilio ecclesi gubernabantur4 ,postquam vero unusquisque eos1 quos baptizaverat1 suos putabat esse1 non ,christi3 in toto orbe decretum est1 ut unus de ,presbyteris electus superponeretur cteris1 ad quem omnis ecclesia cura pertineret et schismatum semina tollerentur4 ,putet aliquis non scripturarum1 sed nostram1 esse sententiam ,episcopum et ,presbyterum unum esse2 et aliud tatis1 aliud esse nomen officii3 relegat ,apostoli ad ,philipponses verba dicentis3 ,paulus et ,timotheus servi ,jesu ,christi1 omnibus sanctis in ,christo ,jesu1 qui sunt ,philippis1 cum ,episcopis et ,diaconis1 gratia vobis et pax1 et reliqua4 ,philippi una est urbs ,macedoni1 et certe in una civitate plures ut nuncupantur1 ,episcopi esse non poterant4 ,sed quia eosdem ,episcopos illo tempore quos et ,presbyteros appellabant1 propterea indifferenter de ,episcopis quasi de ,presbyteris est locutus4 ,adhuc hoc alicui videatur ambiguum1 nisi altero testimonio comprobetur4 ,in ,actibus ,apostolorum scriptum est1 quod cum venisset ,apostolus ,miletum1 miserit ,ephesum1 et vocaverit ,presbyteros eccslesi ejusdem1 quibus postea inter ctera sit locutus3 attendite vobis1 et omni gregi in quo vos ,spiritus sanctus posuit ,episcopos1 pascere ecclesiam ,domini quam acquisivit per sanguinem suum4 ,et hoc diligentius observate1 quo modo unius civitatis ,ephesi ,presbyteros vocans1 postea eosdem ,episcopos dixerit--,hc propterea1 ut ostenderemus apud veteres eosdem fuisse ,presbyteros quos et ,episcopos4 ,paulatim vero1 ut dissensionum plantaria evellerentur1 ad unum omnem solicitudinem esse delatam4--,sicut ergo ,presbyteri sciunt se ex ecclesi consuetudine ei1 qui sibi propositus fuerit1 esse subjectos1 ita ,episcopi noverint se magis consuetudine quam dispositionis dominic veritate1 ,presbyteris esse majores4 ,hieronymi ,com3 in ,tit3 ,i4 #a4 ,opp4 ,tom4 ,,vi4 p4 #afh1 ed4 ,victorii1 ,paris1 #afbc4 ,fol4 ,footnote #bii3 ,vid4 ,blondel4 ,apol4 pro ,sent4 ,hieron4 ,footnote #cjj3 ,our opponents1 who contend that nothing can be concluded from the promiscuous use of the scriptural titles of office1 are yet compelled to acknowledge that ,bishop and ,presbyter were afterwards separated and restricted1 the former to the superior1 and the latter to the inferior order of ministers4 ,we would ask them when and why this was done8 ,if it was not necessary to distinguish these officers by specific titles in the apostles' day1 what necessity was there for such a distinction afterwards8 ,the church might have gone on1 as she began1 to this very hour2 and what would have been the harm8 ,nay1 there was a necessity for the distinction2 and ,jerome has blown the secret4 ,when one of the ,presbyters was set over the heads of the others1 there was a new officer and he wanted a name4 ,so they appropriated the term ,bishop to him2 and thus avoided the odium of inventing a title unknown to the scripture4 ,the people1 no doubt1 were told that there was no material alteration in the scriptural order2 and hearing nothing but a name to which they had always been accustomed1 they were the less startled4 ,footnote #cja3 ,see ,page #ebb1 ante4 ,some1 indeed1 choose to say1 that persons that stand more immediately related to their respective churches1 are pastors in the catholic church1 though not of it2 which1 if the words be rightly understood1 does not militate against what we assert4 4 ,ignat4 epist4 ad ,philad4 p4 #db4 ,footnote #cjb3 1 which ,beza renders1 ,communibus calculis allectus est cum undecem ,apostolis4 ,footnote #cjc3 1 ,cum ipsi per suffragia creassent per singulas ecclesias ,presbyteros4 ,the learned ,dr4 ,owen1 in his ,true ,nature of a ,gospel-church1 c4 ,page #fh-ga4 proves that the word 1 in several ,greek writers1 is used to signify the choice of a person to office by suffrage1 or vote1 which was done by lifting up the hand4 ,and he observes1 that all our old ,english translations render the words1 in this text1 ordaining or creating elders by the suffrage of the disciples4 ,and he farther observes1 that the word is but once more used in the ,new ,testament1 viz4 in #b ,cor4 viii4 #ai4 where it is rendered1 he was chosen1 c4 ,see more to this purpose in the place but now mentioned4 ,footnote #cjd3 signifies1 to hold out the hand4 ,it is compounded of 1 the hand1 and 1 to extend4 ,the action1 holding out the hand1 is expressive of choice and resolution4 ,it marks a decision of the will1 whether intimated or executed4 ,the word 1 is used to signify divine appointment4 ,acts x4 #da4 1 ,human choice1 however expressed4 #b ,cor4 viii4 #ai4 ,and #c;dly1 it signifies to elect to office1 by holding up the right hand4 8,at ,athens1 some of the magistrates were called 1 because they were elected by the people in this manner40 ,parkhurst4 ,the right of choosing spiritual rulers1 is in the christian people2 the power of ordination1 in those who are already ordained4 1 ,acts xiv4 #bc1 embraces election and consequent ordination of elders in the church4 ,the hand is the instrument of power4 is used in scripture for ministerial action4 ,acts xiv4 #c4 ,luke iv4 #aa4 ,hence1 imposition of hands is a communication of power4 ,this significant action was known to the patriarchs4 ,gen4 xlviii4 #ad4 ,the presbyters of the synagogue were ordained by the laying on of hands4 ,in its scriptural usage1 this action is universally expressive of some communication from him who lays on the hand1 to him upon whom it is laid4 ,in any other sense1 it is a common1 and not a religious action4 #a4 ,it is a mean of communicating bodily vigour4 ,mark vi4 #e4 #b4 ,it is a communication of special blessing4 ,gen4 xlviii4 #ad4 ,mark x4 #af4 #c4 ,it is a mean of imparting the power of miracles--the gifts of the ,holy ,ghost4 ,acts viii4 #ag4 #d4 ,and it is a communication of ministerial authority4 ,numb4 xxvii4 #ah4 #bc4 ,deut4 xxxiv4 #i4 #a ,tim4 v4 #bb4 ,physical strength1 special blessing1 miraculous power1 and moral authority1 have1 according to divine appointment1 been communicated by the laying on of hands4 ,these things have also been otherwise communicated4 ,god selects means adequate to the end4 ,all the communications mentioned in scripture as made by the imposition of hands1 are of an extraordinary kind1 except one--that of authority4 ,this is alone capable of being regulated by ordinary agency4 ,m',,leod',s ,,eccl4 ,,cat4 ,footnote #cje3 ,see the ,true ,nature of a ,gospel church1 ,page #gh-hc4 where it appears1 from ,ignatius1 ,tertullian1 ,origen1 and ,cyprian1 that this was practised in the three first centuries2 and from ,blondel's ,apology1 which he refers to1 that it was continued in some following ages4 ,footnote #cjf3 ,vid4 ,aug4 de ,bapt4 contr4 ,donat4 ,lib4 ,,iii4 cap4 #f4 ,quid est aliud manus impositio quam oratio super hominem8 ,footnote #cjg3 ,vid4 ,greg4 ,naz4 ,epist4 #db4 ad ,procop4 ,footnote #cjh3 ,near the latter end of the second century1 ,pantnus was a celebrated catechist1 in the school supported by the church at ,alexandria2 and ,clemens ,alexandrinus was his first scholar1 and afterwards succeeded him in the work of a teacher2 and ,origen was ,clement's scholar1 and was afterwards employed in the same work in that school4 ,and1 in the fourth century1 ,athanasius1 who strenuously defended the faith1 in the council of ,nice1 against ,arius1 had his education in the same school2 and ,didymus1 who flourished about the middle of that century1 was a catechist therein1 and ,jerom and ,ruffinus were his scholars4 ,footnote #cji3 ,so the vulgar ,latin translation renders the word 1 ,ei qui se catechizat4 ,footnote #caj3 ,vid4 ,hieron4 in ,ephes4 iv4 #aa4 ,non ait alios pastores1 and alios magistros2 sed alios pastores1 et ,magistros1 ut qui pastor est1 esse debeat magister2 nec in ecclesiis pastoris sibi nomen assumere1 nisi posset docere quos pascit4 ,aug4 epist4 #ei4 pastores doctores eosdem puto esse1 ut non alios pastores alios doctores intelligamus1 sed ideo cum prdixisset pastores subjunxisse doctores ut intelligerent pastores ad officium suum pertinere doctrinam4 ,footnote #caa3 ,the particle seems to be exegetical1 and ought to be rendered even4 ,see the note in ,vol4 ,i1 page #cah4 ,the words are1 4 ,footnote #cab3 ,vid4 ,tertull4 de bapt4 baptizandi habet jus episcopus1 doctrin presbyteri diaconi4 ,footnote #cac3 ,,christ has not lodged church-power in the hands of diocesan bishops1 that bear rule over preaching presbyters4 7#a47 ,the scriptures expressly forbid all lordly dominion in the church1 #c ,john #i4 #a ,pet4 v4 #c4 ,luke xxii4 #be1 #bf4 ,matt4 xx4 #be1 #bf4 ,not tyrannical1 but lordly dominion1 however mild1 is here prohibited4 ,the ,greek word expressing it is used by the ,,seventy in ,gen4 i4 #bh4 ,psalm lxxii4 #h4 cx4 #b4 to express dominion1 which none dare pretend to be tyrannical4--,how absurd to imagine1 that the mother of ,james and ,john asked a tyrannical power for her sons from ,christ6 ,or that he1 who acknowledged ,csar's authority1 ,matt4 xxii4 #ba4 would represent all heathen rulers as tyrants6 7#b47 ,bishops and ,presbyters are represented as the very same officers in scripture4 ,several bishops or overseers were at ,ephesus1 all of whom are called elders or presbyters1 ,acts xx4 #ag1 #bh4 ,several bishops governed the church in ,philippi1 no great city1 having no inferior officers but deacons1 ,phil4 i4 #a4 #a ,tim4 iii4 #c4 ,the reason why elders or presbyters must be of good report is1 that bishops must be blameless2 which marks them the same1 ,tit4 i4 #e1 #f4 ,elders must feed ,god's flock ,,episcopountes1 acting the part of bishops over them1 #a ,pet4 v4 #b1 #c4 ,judas had a bishopric1 ,acts i4 #bj4 ,peter and ,john1 not inferior apostles1 were presbyters1 #a ,pet4 v4 #a4 #b ,john i4 7#c47 ,the power of ordaining pastors1 which diocesans claim for their distinguishing prerogative1 is1 by the scripture1 placed in no standing church-officer1 but in the presbytery1 or meeting of elders4 ,nay1 where elders were ordained1 even the apostles did not by themselves ordain pastors1 but concurred as members of the presbytery1 #b ,tim4 i4 #f4 #a ,tim4 iv4 #ad4 ,to anticipate objections1 it must be observed1 7#a47 ,that the ,,twelve and the ,,seventy disciples whom ,christ1 before his death1 appointed to preach the gospel1 had all of them equal power and authority1 and but a temporary commission1 ,matt4 x4 ,luke x4 #a-ba4 7#b47 ,the apostleship for life bestowed on several after his resurrection1 was an extraordinary office1 in which they had no successors4 7#c47 ,that neither ,timothy nor ,titus were fixed diocesans1 but itinerant evangelists1 who either travelled with the apostles1 or were sent by them to supply their place1 #a ,thess4 i4 #a4 #b ,thess4 i4 #a4 ,rom4 xvi4 #ba4 ,heb4 xiii4 #bc4 ,col4 i4 #a4 ,phil4 ii4 #ai4 #b ,cor4 i4 #a4 #a ,cor4 iv4 #ag4 xvi4 #aj4 #b ,cor4 i4 #ai4 iii4 #b4 #a ,tim4 i4 #c4 #b ,tim4 iv4 #i1 #aj4 #ab4 ,gal4 ii4 #c4 #b ,cor4 ii4 #ac4 vii4 #f1 #g4 viii4 #af1 #bc4 xii4 #ah4 ,tit4 iii4 #ab4 7#d47 ,that the angels of the ,asian churches were not diocesan bishops1 but their pastors in general3 and hence one angel is sometimes addressed as several persons1 ,rev4 ii4 #aj1 #bd4 7#e47 ,that for the first three hundred years of the ,christian church1 such as moderated in their courts1 or were more aged1 or had more noted congregations1 were often called bishops3 and1 in the last case1 had other ordained preachers to assist them1 and to officiate in case of their imprisonment or death4 ,but we have no decisive proof of any diocesan lords4 ,nor do any1 except the principal pastors of ,rome1 seem to have struggled hard for such a pre-eminence4 7#f47 ,that no ,protestant church1 except in ,england and ,ireland1 is governed by diocesan bishops1 properly so called1 though indeed the almost nominal ones of ,sweden and ,denmark would gladly be such4 7#g47 ,that almost all the noted primitive doctors of the ,christian church grant that diocesan ,episcopacy has no foundation in scripture4 7#h47 ,scarcely one argument hath ever been produced for the support of diocesan ,episcopacy1 but hath been effectually overturned by some other learned prelatist2 nor indeed can they combat the ,popish government without destroying their own4 7#i47 ,diocesan bishops1 as such1 have never been any honour to the church1 or centre of unity3 but have often been introducers and supporters of ,popish abominations4 ,,if ,christ has not lodged church-power in the community of the faithful1 or in magistrates1 or in diocesan bishops1 he must have placed it in officers of his own appointment1 ,matt4 xvi4 #ai4 xviii4 #ah-bj4 #b ,cor4 x4 #h4 ,heb4 xiii4 #g1 #ag4 #a ,tim4 v4 #ag4 #a ,thess4 v4 #ab4--,some of these were ,,extraordinary1 appointed for the first erection of the gospel-church4 7#a47 ,,apostles1 who had an immediate commission from ,christ equally extended to all nations1 as occasions offered1--were privileged with an infallibility in their doctrine2--had a constant power of working miracles as directed by ,god1 and of speaking languages which they had never learned2--had power to confer the miraculous influences of the ,holy ,ghost on others1 and of sending forth evangelists1 or by themselves ordaining presbyters and deacons1 ,mark xvi4 #ae-bj4 ,acts i4-xxi4 7#b47 ,,evangelists1 who assisted the apostles in planting or watering churches1 and1 by their direction1 ordained presbyters and deacons1 and erected judicatories in infant churches4 7#c47 ,,prophets1 who explained dark passages of scripture1 and sometimes foretold future events1 #a ,cor4 xiv4 #bi-cb4 ,acts xi4 #bh4 xxi4 #aj1 #aa4 ,others of these officers were ,,ordinary1 which are divided into ,,bishops1 ,,overseers or ,,elders1 and ,,deacons4 ,bishops or elders are subdivided into pastors1 or elders that labour in word and doctrine1 and elders that only rule well4 ,their name ,,bishop or ,,overseer marks their authority over and inspection of others4 ,,presbyter or ,,elder denotes their gravity1 prudence1 and experience1 and their being but subordinate rulers under ,christ to declare and execute his laws4 ,thus we have three distinct kinds of church-officers1 ,,pastors1 ,,ruling ,,elders1 and ,,deacons4 ,the office of the first includes the power of the two latter2 and that of the second the power of the last1 but not the distinguishing power of the first2 and the office of deacons includes no power peculiar to either of the two preceding offices4 ,i4 ,the pastoral office is a spiritual relation to the ,christian church1 empowering men to preach the gospel1 dispense the sacraments1 and concur in acts of governing church-members4 ,its divine institution is evident4 7#a47 ,god furnishes and appoints pastors1 teachers1 bishops or overseers1 in the church1 #a ,cor4 xii4 #bh4 ,eph4 iv4 #aa4 ,acts xx4 #bh4 ,rom4 xii4 #f-h4 7#b47 ,the qualifications of such officers are divinely prescribed1 #a ,tim4 iii4 #a-h4 v4 #ba1 #bb4 ,tit4 i4 #e-i4 7#c47 ,such characters are1 by the ,holy ,ghost1 ascribed to them1 as import authority and call to their word1 as pastors1 teachers1 rulers1 stewards1 preachers1 heralds1 ambassadors1 bishops1 ,eph4 iv4 #aa4 #a ,cor4 xii4 #bh4 #a ,tim4 v4 #ag4 #a ,cor4 iv4 #a1 #b4 ,luke xii4 #db4 ,rom4 x4 #ae4 #b ,cor4 v4 #ai1 #bj4 ,acts xx4 #bh4 #a ,pet4 v4 #b1 #c4 ,rev4 i4 #bj4 #a ,thess4 v4 #ab4 ,col4 i4 #g4 ,eph4 vi4 #ba4 ,matt4 ix4 #ch4 7#d47 ,the manner of their entrance on their office1 by the call of the church and ordination of the presbytery1 is divinely prescribed1 ,acts i4 #ae-bf4 xiv4 #bc4 #a ,tim4 iv4 #ad4 7#e47 ,the work which belongs to this office is divinely prescribed1 #a ,pet4 v4 #b1 #c4 #a ,tim4 iv4 #ad-af4 ,acts vi4 #b1 #d4 #b ,tim4 iv4 #b4 ii4 #be1 #bf4 #b ,cor4 xii4 #ae4 #a ,cor4 #i1 #af1 #ag4 ,ezek4 xxxiv4 #b1 #d4 ,heb4 xiii4 #ag4 ,acts xxvi4 #ag1 #ah4 ,matt4 xxviii4 #ai1 #bj4 #a ,cor4 xi4 #bc-bf4 #b ,tim4 ii4 #b4 ,cor4 v4 #d1 #ac4 ,tit4 iii4 #aj4 #b ,cor4 ii4 #f1 #g4 7#f47 ,people's behaviour towards ministers is prescribed by ,god1 #a ,thess4 v4 #ab1 #ac4 #a ,tim4 v4 #ag4 ,heb4 xiii4 #g1 #ag4 ,gal4 vi4 #f4 #a ,cor4 ix4 #g-ai4 #b ,thess4 iii4 #a4 7#g47 ,god has promised them encouragement in1 and a reward of their work1 #b ,cor4 iii4 #c1 #e4 #f4 ,rev4 ii4 #a4 ,matt4 xxviii4 #bj4 xvi4 #ai4 ,john xx4 #bc4 ,matt4 x4 #dj-db4 ,luke x4 #af4 ,john xiii4 #bj4 #b ,tim4 iv4 #g1 #h4 ,the office of the gospel-ministry is ,,perpetual1 continuing till the end of the world4 7#a47 ,god has provided nothing to supply its place3 ,nor can any bestowal of the ,holy ,ghost exclude it1 any more than it did1 in the apostolic age1 ,acts i4-xxi2 xxvi4 #ag1 #ah4 ,heb4 xi4 #dj4 7#b47 ,the necessity of it is perpetual4 ,men are in every age ignorant and corrupt2 ,satan active2 heresy and error raging1 or ready to spring up2 gospel-mysteries much unknown2 the conversion of sinners1 edification of saints1 and silencing of gainsayers1 still necessary1 #a ,tim4 iv4 #a-c4 #b ,tim4 iii4 #a-g4 #b ,thess4 ii4 #c-ab4 ,acts xxvi4 #ag1 #ah4 ,eph4 iv4 #ab-ae4 ,tit4 i4 #aa4 7#c47 ,the removal of the gospel-ministry is represented as a heavy judgment1 which it could not be1 any more than the abolishing the ,jewish ceremonies1 unless the perpetual continuance of it were necessary1 ,rev4 ii4 #e4 7#d47 ,god has wonderfully preserved a gospel-ministry amidst all the destructive rage and persecution of heathens and antichristians1 ,rev4 vi2 xi2 xii2 xiv4 7#e47 ,the divine ordinances1 which are connected with a gospel-ministry1 are appointed to continue till the end of the world1 ,eph4 iv4 #aa-ac4 ,matt4 xxviii4 #ai1 #bj4 #a ,cor4 xi4 #bf4 #a ,tim4 vi4 #ad4 ,it is requisite to a man's being a minister of the gospel1 that he be divinely qualified with1 7#a47 ,proper abilities rendering him apt to teach2 which includes rational and experimental knowledge of divine truths1 and being able to explain and inculcate them in a manner calculated to enlighten the minds1 impress the consciences1 and excite the affections of his hearers1 ,eph4 iv4 #g-aa4 #a ,cor4 ix4 #g4 iii4 #h4 vi4 #ai1 #bj4 #a ,tim4 iii4 #b4 #a ,cor4 xii4 #h4 ,col4 iv4 #c1 #d4 #a ,cor4 iv4 #ai4 ii4 #b1 #d1 #f1 #g1 #ac4 #b ,cor4 ii4 #ad4 v4 #aa4 iv4 #b1 #e4 #b ,tim4 ii4 #ae4 ,isa4 l4 #d4 xlix4 #a1 #b4 lviii4 #a4 ,mic4 iii4 #h4 #a ,cor4 xiv4 #bd1 #be4 ,acts xxiv4 #be4 7#b47 ,a blameless1 holy1 and edifying conversation1 #a ,tim4 iii4 #a-h4 #b ,tim4 ii4 #b1 #ba1 #bb4 ,tit4 i4 #e-i4 7#c47 ,distinguished zeal for advancing the glory of ,god in ,christ1 and tender compassion to the souls of men1 ,rev4 iii4 #ai4 ,psalm lxix4 #i4 cxix4 #aci4 ,gal4 iv4 #ah1 #ai4 #b ,cor4 xii4 #ad1 #ae4 #a ,thess4 ii4 #h4 #a ,pet4 v4 #b4 ,jude #bb4 ,all heads of families1 teachers of youth1 and even neighbours1 ought1 in a private manner1 to instruct those under their charge in the truths of the gospel2 but none1 without being regularly called to it1 however well qualified1 ought to exercise any part of the ministerial office4 7#a47 ,the scripture plainly distinguishes between gifts for1 and a mission to that office1 ,john xx4 #ba1 #bc4 ,isa4 vi4 #f1 #g1 #i4 7#b47 ,it most expressly declares a call absolutely necessary to render one a public teacher1 ,rom4 x4 #ae4 ,heb4 v4 #d1 #f4 ,jer4 xxiii4 #ba1 #cb4 7#c47 ,the character of preachers1 heralds1 ambassadors1 stewards1 watchmen1 angels1 messengers1 c4 necessarily import a divine call1 #a ,cor4 ix4 #ag4 #b ,cor4 v4 #bj4 #a ,cor4 iv4 #a1 #b4 ,heb4 xiii4 #ag4 ,rev4 i4 #bj4 7#d47 ,rules prescribed for the qualifications1 election1 and ordination of gospel-ministers are declared binding until the second coming of ,christ1 #a ,tim4 iii4 #a-h4 v4 #ba1 #bb4 vi4 #ac4 7#e47 ,god severely punished ,korah1 ,saul1 ,uzza1 ,uzziah1 and the sons of ,sceva1 for their intermedling with the work of the sacred office1 ,num4 xvi4 #e-aa1 #cb-ch1 #dj4 #a ,sam4 xiii4 #h-ad4 #a ,chron4 xiii4 #i1 #aj4 #b ,chron4 xxvi4 #af-ah4 ,acts xix4 #ac-af4 7#f47 ,to rush into the ministerial office1 without a proper call1 is inconsistent with a proper impression of the awful nature of the work1 #b ,cor4 iii4 #e1 #f4 ii4 #af4 ,ezek4 iii4 #ag-ba4 xxxiii4 #a-bj4 ,rom4 i4 #a4 ,gal4 i4 #ae1 #af4 ,john iii4 #bg1 #bh4 ,heb4 xiii4 #ag4 v4 #d1 #e4 and introduces wild disorder and error1 ,gal4 ii4 #e4 7#g47 ,christ's manifold connexion with this office1--in his being the author of it1 ,eph4 iv4 #aa1 #ab4 his suspending much of the order and edification of his church on it1 ,acts xx4 #bh4 #a ,pet4 v4 #a-c4 his including such power and authority in it1 ,matt4 xvi4 #ai4 xviii4 #ah4 his committing such an important trust to ministers1 ,col4 iv4 #ag4 #a ,tim4 vi4 #bj4 his enjoining his people to honour and obey them1 #a ,tim v4 #ag4 ,heb4 xiii4 #g1 #ag4 and his promising present assistance in1 and future gracious rewards to their faithful discharge of their work1--manifest the necessity of a divine and regular call to it1 ,matt4 xxviii4 #bj4 #a ,pet4 v4 #d4 ,the call of an ordinary pastor to his work ought to be two-fold4 7#a47 ,a divine call1 which consists in ,god's inwardly inclining his heart to it in an humble manner1 and by regular means2 and which is often attended by a train of providences shutting him up to it1 exclusive of any other4 7#b47 ,an ecclesiastical call1 which consists in the election of the ,christian people to whom he is to minister1 and the ordination of the presbytery4 ,that adult ,christians have a right from ,christ to choose their own pastors1 is evident3 7#a47 ,the church being a voluntary society1 none imposed upon her members by men1 can be related to them as their pastor4 7#b47 ,none can so well judge what gifts are best suited to their spiritual edification as ,christians themselves4 7#c47 ,if men may choose their servants or physicians1 why hinder ,christians from choosing the servants and subordinate physicians of their souls8 7#d47 ,the scripture allows the election of pastors in ordinary cases to adult ,christians1 and to none else1 ,acts i4 #ae-bf4 vi4 #a-f4 xiv4 #bc4 7#e47 ,christ requires his people to try the spirits1 which supposes their ability to do so1 and their power to choose such only as they find most proper to edify their souls1 and to refuse others1 #a ,john iv4 #a4 7#f47 ,the introduction of ministers into their office by ,patronage1 of whatever form1 has its origin from ,popery2 tends to establish a tyranny over men's consciences1 whom ,christ has made free2--to fill pulpits with naughty1 impious1 and indolent clergymen2--encourages simony1 sacrilege1 and perjury2--and effectually gives ,christ the lie1 modelling his kingdom after the form of those of this world1 ,ezek4 xxxiv4 #b-d4 ,isa4 lvi4 #i-ab4 ,john xviii4 #cf4--,the ordination of candidates chosen for the ministerial office is not the work of the people1 but of the presbytery1 #a ,tim4 i4 #ad4 #b ,tim4 i4 #f4 ii4 #b4 ,acts xiii4 #a-c4 xiv4 #bc4 #a ,tim4 v4 #ba1 #bb4 ,the work of pastors1 when ordained1 is1 7#a47 ,with much inward compassion and zeal for the welfare of their hearers' souls1 to feed them with the truths of ,christ1 according to their different necessities1 both publicly and privately1 whether in the form of sermons1 lectures1 catechising1 or exhortation1 when sick1 c4 #a ,pet4 v4 #c4 #b ,cor4 v4 #aa4 #a ,cor4 ix4 #af4 ,phil4 i4 #ag1 #bd1 #be4 #a ,tim4 vi4 #bj4 iii4 #ae4 iv4 #ae1 #af4 #b ,tim4 iv4 #b4 ,gal4 vi4 #f4 ,heb4 v4 #aa1 #ac4 #a ,cor4 iii4 #a4 ,acts xx4 #bj1 #ba1 #bg1 #bh1 #ca1 #ce4 xxvi4 #ag1 #ah4 ,ezek4 xxxiv4 #a-af4 iii4 #ag-ba4 xxxiii4 #a-bj4 ,col4 i4 #bh1 #bi4 ,isa4 xl4 #aa4 l4 #d4 #a ,thess4 ii4 #b-ab4 v4 #ab4 ,james v4 #ad4 #b ,cor4 xi4 #bh1 #bi4 7#b47 ,to administer the sacraments1 in a proper manner1 to proper persons1 ,matt4 xxviii4 #ai1 #bj4 vii4 #f4 #a ,cor4 xi4 #bc-bi4 7#c47 ,to rule over their people with impartiality1 zeal1 meekness1 and prudence1 censuring offenders1 and absolving penitents1 ,heb4 xiii4 #ag4 #a ,tim4 v4 #bj1 #ba4 i4 #bj4 ,tit4 iii4 #aj1 #aa4 ,rev4 ii4 #b1 #ad1 #bj4 #a ,cor4 v4 #d1 #e4 #b ,cor4 ii4 #f1 #g4 7#d47 ,to care and provide for the poor1 ,gal4 ii4 #i1 #aj4 #a ,tim4 vi4 #ag1 #ah4 #b ,cor4 viii2 ix4 7#e47 ,to give themselves habitually to effectual fervent prayer for the church of ,christ in general1 and especially for those of their particular charge1 ,acts vi4 #b1 #d4 ,eph4 iii4 #ad-ai4 i4 #ae-bj4 ,gal4 iv4 #ai4 ,col4 iv4 #ab4 7#f47 ,to exemplify their doctrines and exhortations1 in an eminently meek1 humble1 holy1 and edifying conversation1 #a ,thess4 i4 #aj4 #a ,tim4 iv4 #g1 #h1 #ab1 #af4 vi4 #aa1 #ab4 #b ,tim4 ii4 #a1 #ae1 #af1 #ba1 #bb1 #bc4 iii4 #ad4 ,tit4 i4 #g-i4 ii4 #g1 #h4 ,matt4 v4 #af-dh4 ,,ii4 ,it is plain from scripture-declarations1 that ,christ has appointed rulers in his church that are not appointed to preach the gospel1 ,rom4 xii4 #g1 #h4 ,heb4 xiii4 #g1 #ag4 ,different gifts qualify men for teaching and for ruling1 ,eph4 iv4 #g4 ,such rulers are necessary for the assistance of pastors1 ,gal4 ii4 #i1 #aj4 ,acts vi4 #b-d4 ,exod4 xviii4 #ag-bc4--,the complete form of every ,christian congregation requires several elders1 ,acts xx4 #ag-ch4 xiv4 #bc4 ,christian churches have courts similar to those ,jewish ones1 which had the power of excommunication2 and which consisted of elders ruling as representatives of the congregation1 ,matt4 xviii4 #ae-ag4 ,num4 xxxv4 #bd4 ,deut4 xix4 #ab4 ,josh4 xx4 #d1 #f4 ,exod4 xii4 #c1 #ba4 by comparing of which texts we find that congregation denotes rulers of it4 ,the ,,seventy use the very word ,,ecclesia which is translated church in ,matt4 xviii4 #ag4--;,but the divine appointment of ruling elders is still more evident1 7#a47 ,from ,rom4 xii4 #e-h4 where we find in the one body of the gospel-church ,,prophesying1 which includes teaching and exhortation1 which may correspond with teachers and pastors1 ,eph4 iv4 #aa4 and ,,ministry1 answerable to the deacon that gives out the church's charity1 and shews mercy in visiting the sick and imprisoned1--and to the elder that rules with diligence4 ,here different gifts1 given to profit withal1 infer different offices1 ,eph4 iv4 #g-aa4 #a ,cor4 xii4 #g1 #h4 ,here is one that rules1 characterized by different gifts and different work4 7#b47 ,from #a ,cor4 xii4 #bh4 where we find ,,governments1 that is1 governors1 even as ,,miracles denote workers of miracles1--set by ,god in the ,christian church4 ,while they are represented as different from ,,helps or deacons1 ,acts vi4 #a-f4 their designation of governments marks that their office is chiefly1 if not solely1 executed in ruling4 ,it much more properly denotes them rulers of church-members1 than mere managers of church-money4--,it is further observable1 that ,god has set ,,some1 not ,,all1 governments or governors in the church4 7#c47 ,from a ,tim4 v4 #ag4 where some elders are represented as worthy of double honour1 though they do no more than rule well1 while others are represented as more worthy of double honour1 because they not only rule well1 but also labour in word and doctrine4--,all which elders belong to the church1 ,comp4 chap4 i4 #ai4 iv4 #ad4 iii4 #ae4--,,kopiontes1 labouring1 doth not denote uncommon diligence1 but the common duty of all gospel-ministers1 #a ,cor4 iii4 #h4 #a ,thess4 v4 #ab4 ,john iv4 #ch4--,,malista1 especially1--always in the ,new ,testament distinguishes persons or things of the same general class1 one from another1 ,acts xx4 #ch4 xxiii4 #bf4 xxvi4 #c4 ,gal4 vi4 #aj4 ,phil4 iv4 #bb4 #a ,tim4 iv4 #aj4 v4 #h4 #b ,tim4 iv4 #ac4 ,tit4 i4 #aj4 ,philem4 #af4 #b ,pet4 ii4 #aj4 ,not only do most of the chief ,fathers in the ,christian church declare for ruling elders2 but even ,papists and ,episcopalians1 who inveigh against them1 have a shadow of them1 in their chancellors1 officials1 commissaries1 wardens3 and bishops having no care of souls1 are lay elders1 properly so called4--,independents also manage most of their congregational affairs by a few of their number4 ,the necessary qualifications of ruling elders are1 7#a47 ,true piety1 #a ,tim4 iv4 #ab4 #b ,tim4 ii4 #ba1 #bb4 7#b47 ,capacity for judging causes1 #a ,chron4 xii4 #cb4 ,deut4 i4 #ac4 #a ,kings iii4 #e-ae4 ,isa4 xi4 #b-e4 ,numb4 xi4 #af1 #ag4 7#c47 ,wisdom1 prudence1 and uprightness of conduct1 connected with a good report from others1 #a ,tim4 iii4 #a-h4 ,psalm ci4 #b-h4--,their ordination ought to be transacted in much the same manner as that of teaching elders or pastors4--,their duty in general is to rule well2 particularly1 7#a47 ,in judging the agreeableness of doctrines to the word of ,god1--judicially declaring what seems good to the ,holy ,ghost and to them1 in controverted points of principle or practice1 ,acts xv4 #bh1 #bi4 xvi4 #d4 ,rev4 ii4 #b4 ,acts xx4 #ag-ca4 7#b47 ,in admitting persons to church-fellowship on proper qualifications1 ,matt4 xvi4 #ai4 7#c47 in directing or encouraging church-members to observe ,christ's laws1 for the honour of ,god and their own mutual edification1 ,heb4 xiii4 #g1 #ag4 7#d47 ,in taking care1 that all the ordinances of the gospel be duly preserved in their purity and perfection1 ,song i4 #g1 #h4 7#e47 ,in carefully watching over the moral behaviour of church-members1--instructing1 admonishing1 exhorting1 comforting1 or rebuking them1 as they find cause1 ,heb4 xiii4 #ag4 7#f47 ,in visiting the sick in body1 or distressed in mind1 ,jam4 v4 #ad4 7#g47 ,in making provision for the poor1 or other expences necessary for promoting the spiritual welfare of the congregation1 ,acts xi4 #bg-cj4 7#h47 ,in judging the case of offenders and penitents1 in order to censure the former1 and absolve the latter1 ,matt4 xviii4 #ae-ah4 xvi4 #ai4 7#i47 ,in regulating diets of fasting1 thanksgiving1 the ,lord's supper1 c4 #a ,cor4 xiv #bf1 #dj4 ,,iii4 ,the divine appointment of ,,deacons in the ,christian church1 is beyond dispute1 ,acts vi4 #a-f4 #a ,tim4 iii4 #h-aa4 ,rom4 xii4 #h4 #a ,cor4 xii4 #ch4 ,phil4 i4 #a4--,they ought to be men of honest report1 full of the ,holy ,ghost1 and of wisdom1 #a ,tim4 iii4 #h-aj4 ,acts vi4 #c4--,their election and ordination ought not1 in its manner1 to differ from that of elders1 ,acts vi4 #a-f4--,their work is to manage the temporal affairs of the congregation relative to the table of the poor1 the table of ministers1 and the table of the ,lord1 ,acts vi4 #b4 #a ,cor4 xii4 #bh4 ,no other work is annexed to their office in scripture4 ,hence though some of the first seven deacons1 becoming evangelists1 might preach and administer sacraments1 yet none1 as deacons1 have any right to do so4 ,there is no hint in scripture1 that the offices of ,,ruling ,,elder and ,,deacon were designed to be temporary4 ,both of them were appointed on moral grounds and necessities respecting every church and period4 ,the rules concerning them both are to be observed till the end of the world1 #a ,tim4 vi4 #ac1 #ad4 ,no congregation can therefore answer to ,jesus ,christ1 for dropping of deacons1 any more than for the dropping of ruling elders4 ,,brown',s ,,system4 ,,end ,,of ,,the ,,second ,,volume4 ,transcriber's ,notes3 ,missing or obscured punctuation was silently corrected4 ,the author's archaic punctuation and spellings have been retained4 ,inconsistent spelling and hyphenation were made consistent only when a predominant form was found in this book4 ,text that was in italics is enclosed by underscores 7italics74 ,footnotes have been moved to follow the chapters in which they are referenced4