Of the General and Particular Offices of Jesus Christ

To constitute the Son of God in our nature, our Mediator in office, he was divinely called, appointed to his work, and furnished for it, Heb. v. 4, 5, 10. Isa. xiii. 6. xlix.! — 9. — In allusion to the anointing of the Hebrew kings, priests, and some¬ times prophets, at their instalment into their office, Psalm cxxxiii. 3. Exod. xxix. 7, 9, 21. 1 Sam. x. 1. xvi. 13. 1 Kings

i. 34. 2 Kings xi. 12. 1 Kings xix. 16; — his appointment to, and furniture for his work, is called an anointing, and him¬ self Messiah, Christ, or the Anointed, Dan. ix. 24, 25. Mat. xvi. 16. John vi. 69. i. 41. Luke ix. 20. Acts ii. 36. viii. 37. Psalm lxxxiv. 9. 1 Sam. ii. 10. The anointing of Christ largely taken, includes, 1. God’s solemn setting him apart to be our Mediator. This was done in his designation of him to that office from all eternity, Prov. viii. 23. 1 Pet. i. 20. Psalm

ii. 7, 8. Eph. i. 4. It was proclaimed by angels at his concep¬

tion and birth, Luke i. 33. ii. 10, 11. Heb. i. 6; and by his Father at his baptism, before he entered on his public ministry, Mat. iii. 17; and again a little before his death. Mat. xvii. 5. John xii. 28. Isa. xlix. 3. 2. God’s giving him a fixed com¬

mission and authority to execute his mediatorial work: and hence he is represented as called by God, Heb. v. 4, 5, 10. Isa. xNi. 6. xlix. 1; — sent by God, John v. 38. vi. 29. vii. 28, 29. viii. 26, 29, 42. Isa. xlviii. 16; — God’s servant, acting in his name, and fulfilling his commandment, Isa. xlii. 1. xlix. 3. John x. 18. xiv. 10, 11, 31; — sealed by him, John vi. 27. — This com¬ mission was given to him from all eternity, Isa. xlii. 6. Prov. viii. 23. It was confirmed to him at his baptism and transfiguration, Mat. iii. 16, 17. xvii. 5: and with respect to his honorary service, it was, as it were, renewed to him in his resurrection and ascension, 1 Pet. i. 21. Eph i. 20 — 22. Acts ii. 36. Mat. xxviii. 18. Dan. vii. 14. 3. God’s furnishing him for the

execution of his work. This included his preparing for him an undefiled manhood, Heb, x. 5. Jer, xxxi. 22; his furnishing this manhood with proper gifts and graces in its very formation and conception, Luke i. 35. Heb. vii. 26; his enlargement of these in his advancing life, Luke ii. 40, 52. Isa. xi 2- — 4. xlii. 1. lxi. 1; — the descent of the Holy Ghost upon him at his baptism, to fit him for his public ministrations, Mat. iii. 16. John i. 32. iii. 34. vi. 27; — the further assistance which he received in his ministerial and suffering work, Isa. xlii. 1, 6. 1. 4, 7, 9. Mic. v, 4; — and, in fine, all that fulness of joy which he received in his resurrection and ascension, Psalm xlv. 7, 8 Acts

11. 28; and the lodging of all nevv-covenant fulness in his hand, that, as administrator, he may bestow it upon men, Psalm lxviii. 18. Col. i. 19. Mat. xi. 27. John ni. 35. xvii. 2. ’

The general offices to which the Son of God in our nature was thus anointed, was that of Mediator, to which his characters of Saviour and Redeemer are reducible, John ix. 33. 1 Tim. ii. 5. Heb. viii. 6. ix. 15 xii. 24. His work as a Mediator is to bring an offended God and sinful offending men to an honourable and happy agreement, 1 Tim. ii. 5, 6, Heb. ix. 15. xii. 24. John ix. 33. — In so doing he removes God’s legal enmity against men and the real effects of it, and opens an honourable vent for his mercy and love to them, by his obedience and satisfaction, — and intercedes for the bestowal of his favours on them, Rom. v. S — 10, 19, 21. 1 Tim. ii. 6. Mat. xx. 28. Heb. vii. 25. Rom. viii. 34; — and he removes our sinful ignorance, guilt, pollution, and enmity against God, Tit. ii. 11,

12, 14. Isa. xlii. 6, 7. xlix. 8 — 12, 24- — 26. Thus he is a Redeemer or Saviour by the price of his surety-righteousness, — and by the power of his intercession, spiritual illumination, conquest, government, and protection, Mat. xx. 28. Acts xx. 2S. Rev. v. 9. Tit. ii. 14. 1 Pet. i. IS, 19. ii 24. iii. 18. — Isa. xlii. 6, 7. lxi. 1 — 3. xlix. 6, 8, 24 — 26. Psalm cx. 2, 3. xxii. 27 — 31. lxxii.

Christ is not merely a Mediatorial Inter -messenger, who intercedes for us with God, — reveals to us the method of salvation, — confirms God’s promises and doctrines by his death as a martyr, — and exemplifies to us a course of holy obedience. 1. The Scripture describes him as a Mediator that gave himself a ran¬ som for men, 1 Tim. ii. 6. Mat. xx. 28. Acts xx. 28. - that

makes peace by his blood, Col. i. 20. Eph. ii. 14 1 Pet. i. 19.

Heb. xii. 24. xiii. 12; — and who is the Surety of the new covenant, Heb. vii. 22. Psalm cxix. 122. Isa. xxxviii. 14. that by his blood obtains eternal redemption for us, Heb. ix. 12 — -15. x. 14 — -18. Rev. v. 9; and in allusion to the blood of sacrifices shed for transgressors, his is called the blood of sprinkling, Ileb. xii. 24. 1 Pet. i. 2. 2. The persons between whom and God

he was Mediator, weredT heostygeis, hated by and haters of God, and so needed a reconciling ransom to be paid for them, Rom. i. 30. viii. 7, 8. Psalm v. 4 — -6. Zech. xi. 8. Prov. xvi. 5. 3. If Christ had been a Mediator only by his doctrine, example, and intercession, he could not have been the one only Mediator between God and men, according to 1 Tim. ii. 5; for prophets, apostles, and preachers, especially such as suffered martyrdom, were useful in these forms, as well as he, Acts xx. 17 — 24. 1 Tim. iv. 16. 2 Tim. ii. 10.

Christ is Mediator according to both his natures, divine and human. Indeed some of his acts, as working of miracles, were merely divine. Others, as eating, drinking, weeping, or the like, were properly human. But his Mediatorial acts, though they more immediately proceed from one of his natures, are considered as the works of his person God-man. 1. The Scripture never refers the mediation of Christ to any one of his natures, but to himself or his person, Mat. xx. 28. Acts xx. 28. 1 Cor.

11. 8. Heb. ix. 14. Tit. ii. 14. Gal. i. 4. Rev. v. 9. 1 Pet. ii.

24. iii. 18. 2. He assumed our nature* that he might execute

his mediatorial office, and was made fiesh, without any confound¬ ing of his natures. Ilis acts and sufferings must therefore be considered as the acts and sufferings of his person God-man, Gal. iv. 4, 5. John iii. 16. 1 John iv. 9, 10. Rom. viii. 3, 4. 3. It hath already been proved, that the execution of all his offices require his two natures united in one person, Isa. xl viii. 17. Heb. ix. 14. Eph. v. 2. Psalm cx. 2, 3. 4. It was pecu¬

liarly necessary, that he should be Mediator according to his divine nature. According to that, he chiefly humbled himself, and look upon him the form of a bond-servant, Phil. ii. 6 — 8. and in some respects acted as a Mediator before his incarnation, Zech. i. 8 — 12. iii. 2 — 4. Gen. iii. xii. xv. xvii. xxii. xxviii. Nor could our redemption, forgiveness, and eternal life be purchased, procured, or bestowed by a mere man, Isa. xlv. 17, 22, 24, 25. xliii. 25. liii. 11. John xvii. 2, 3. 1 John v. 20.

Christ is appointed Mediator only for men. No doubt, the holy angels are confirmed in their happy state by him as the Son of God, Heb. i. 3. Col. i. 17. God’s grant of them to him for ministering Spirits to his heirs of salvation, secures their continuance irv holiness and happiness, Heb. i. 14. Eph. i. 21, 22. 1 Pet. iii. 22. The discoveries of divine perfections, in his redemption work, mightily enlarges their happiness, 1 Pet. i.

12. Eph. iii. 10. But Christ is not a Mediator, even of con¬

firmation to angels. 1. The Scripture never represents him as the Mediatorial Confirmer of angels, but as the Mediatorial Saviour of men, 1 Tim. ii. 5, 6. Nay, it expressly asserts that he took not hold of angels, Heb. ii. 16. 2. No variance hath

ever taken place between God and holy angels, and so there can be no need of a Mediator between them. 3. Christ having never assumed the nature of angels, hath no proper fitness to mediate between God and them. 4. Holy angels have no need of Christ’s atonement, nor of his intercession founded upon it, — both which are essential parts of his mediatorial work, 1 Tim. ii. 6. 1 John ii. 1, 2. Heb. ix. 15. xii. 24. vii. 22, 25. Rom. viii. 33, 34. 5. If Christ be the mediatorial confirming head

of angels, he might have been Mediator of the covenant of works. Innocent Adam had at least as much need of him as they. G. There is no more need of a Mediator of confirmation, than for one of creation. God can preserve his creatures in happiness, as well as form them perfectly holy. — Indeed angels are subjected to Christ as head of the church; but so are brutes, devils, and every thing else, Col. ii. 10. 1 Pet. iii. 22. Eph. i. 21, 22. Psalm viii. 4 — 7. The all things gathered together in Christ and reconciled through the blood of his cross, are elect men, Jews and Gentiles, saints militant and. triumphant. These, being once scattered, and at variance with God, need, to be gathered and reconciled to him, Eph. i. 10. Col. i 20. — And in¬ deed, when these are brought back from their rebellion to a state of friendship with God, and a course of holiness, the holy angels behave towards them, not as enemies, but as members of the same happy family with themselves, Heb. i. 14. Psalm xxxiv. 7. Rev. xix. 10. xxii. 9.

Christ God-man is the only Mediator between God and men.

1. The Scrip tores expressly declare that there is but one Eis, one only Mediator between God and men, 1 Tim. ii. 5. Mat. xix. 17. Eph. iv. 6. Rom. iii. 10, 11. 1 Tim. iii. 2, 12. Nor doth the Scripture ever hint, that he is but the only primary Mediator, or the Mediator of redemption; but represent him as the only Mediator that acts in reconciling men to God. And, in their pretended oblation of Christ in their mass, and in admitting men’s works or sufferings, as a satisfaction for sin, Papists certainly make their priests and saints mediators of redemption. 2. The Scripture represents him as the only Advocate with God for sinful men, and his advocacy as inseparably connected with his fulfilment of all righteousness for them, 1 John ii. 1,

2. Heb. i. 3. viii. 4, 6. ix. 12 — 24. Rom. viii. 33, 34. 3. There

is no salvation from sin or misery, but through Christ, Acts iv. 12. John xiv. 6. x. 7, 9. Eph. ii. IS. iii. 12. Heb. iv. 14 — 16. x. 19 — 22. 2 John 9. And Christ requires men to come directly to himself without an introducer, Isa. xlv. 22. Prov. i. 22, 23. ix. 4, 5. Mat. xi. 28. John vi. 37. vii. 37, 38. 4. There is no need of another Mediator. And none can be more fit, power¬ ful, condescending, Eleb. vii. 25. ii. 14 — 18. iv. 14, 15. 5. Nei¬

ther saints nor angels have any necessary requisites of a Mediator between God and sinful men. They cannot so much as know our most important needs, or our thoughts or desires. How unfit then to be mediators of intercession? Isa. lxiii. 1G. Jer. xvii. 9, 10. Rev. ii. 23. G. The mediation of saints and angels pretended by papists originated from the heathens’ idolatrous acknowledgment of secondary gods, who were pretended to mediate between them and their principal gods. 7. Departed saints are never in Scripture represented as praying for any particular person: And saints on earth are companions in tribula-OF THE PARTICULAR OFFICES OF CHRIST.

tion; they know one another’s needs; and prayer for one another is a part of their church fellowship, in this imperfect state.

Christ’s general office of Mediator includes his three particular offices of Prophet, Priest, and King, — each of which implies an honourable station, and a charge or burden of work 1. The Scriptures expressly ascribe these three offices to him, Deut. xviii. 15 — 18. Acts iii. 22. vii. 37. — Psalm cx. 4. Heb. iii. 1. iv. 14. ix. 11. x. 21. — Psalm ii. 0. Mat. xxviii. 18. Isa. ix. 6, 7. Dan. vii. 14. 2. The anointing, station, and work

of those that were typical of him figured him out in this three¬ fold office; Moses, Samuel, Elijah, Elisha, Daniel, John Baptist, &c. typified him as a prophet: Melchizedek, Aaron and his descendants typified him as a priest: David and his successors typified him as a king. And it is observable, that none prefigured him in all his offices in a stated manner. Melchizedek was a king and priest, but not a prophet. David was a king and prophet, but not a priest. Moses and Samuel were stated pi’ophets and civil rulers, but never, except on particular occasions, acted as priests, Exod. xxiv. xxix, 1 Sam. vii. 9, 10. xvi. 2, 3. Psalm xcix. 6. 3. Our threefold misery of ignorance,

guilt, and bondage required this threefold office in Christ, — that, as a prophet, he might instruct us in the nature and will of God; — that, as a priest, he might remove our guilt and bring us into peace with, and nearness to God; — and that, as a king, he might deliver us from the bondage of sin and Satan, and make us like to, and happy with God, Eph. v. 8. John i. IS.

- — Rom. iii. 19 — 26. Mat. xx. 28. 1 Pet. i. 18, 19. Rev. v. 9. Isa. xlix. 24 — 26. 1 Cor. i. 2. Rev. iii. 4, 21. 4. The nature

of our salvation requires this threefold office, that he might purchase it, as a priest; reveal and offer it, as a prophet; and confer and apply it, as a king, Heb. ix. 12 — 15. ii. 3. Psalm cx. 2, 3.

In his execution of his offices upon us, Christ’s jnophetical convictions and illuminaticxns of our mind necessarily precede his application of his priestly righteousness, and this precedes the subjection of our soul to him, as our king. Job xxxiii. 23, 24. 2 Cor. v. 14. Heb. xii. 28. But in the natural order of his offices, Christ’s priesthood stands first. 1. Our salvation must be purchased and procured before it can be explained, offered, or applied, Psalm xxii. — in which Christ is represented as first purchasing salvation, as a suffering priest; then publishing it, as a prophet, and lastly subduing and governing saved men, as their king. His being the way by his blood, precedes his being the truth and the life, John xiv. 6. Heb. x. 19, 20. 2. The

sacrificing work of his priesthood belongs to his fulfilment of the condition of the new covenant made with him. But his prophetical and kingly work belong to the administration of it, which is the reward of his service. Nay, even his interceding work is the procuring cause of all that light and life, which he confers upon us as a prophet and king, Isa. liii. 10 — 12. Heb. vii. 25. Rom. viii. 33, 34. John xvi. 7 — 15. xvii. 3. In his execution of his prophetical and kingly offices, Christ, in the name of God, deals with men to promote their happiness; but, in the execution of his priestly office, he deals with God for his honour, which ought to be first in order secured, Eph. v. 2.

Heb. v. 1. ix. 24, 28. Psalm xxii. Isa. liii. - A proper at-

, tention to the form of the covenant of grace plainly manifests that these offices of Christ are not the proper fountain of the promises of the gospel, but only the means of their fulfilment, Tit. i. 2. 2 Tim. i. 9.

I. Christ, by the appointment of God, is a mediatorial Prophet. 1. The Scripture expressly represents him as a prophet, Deut. xviii. 15 — 18. Acts iii. 22. vii. 37. John i. 45. Isa. lxi. 1 — 3. Luke iv. 17. John vi. 14. vii. 40, 41. Luke xxiv. 19. Matth. vii. 29. 2. His metaphorical characters of

Angel, Messenger of the covenant, Interpreter, Witness, Counsellor, Wisdom of God, Apostle of our profession, Teaching Master, Light of the World, Sun of Righteousness, Bright and Morning Star, manifest him a prophet, Isa. lxiii. 9. Mai. iii. 1. Job xxxiii. 23. Isa. lv. 4. ix. 6. Prov. viii. ix. 1 Cor. i. 24, 30. Heb. iii. 1. Isa. ii. 2, 3. Matth. xxiii. 8, 10. xvii. 5. Mic. iv. 2, 3. John iii. 2. viii. 12. i. 9. ix. 5. xii. 35. Isa. xlii. 6. ix. 2. lx. 1, 19, 20. Mai. iv. 2. Rev. xxii. 16. ii. 28. 3. The light of the lamps in the Jewish tabernacle and temple, — the blowing of the silver trumpets, i — as well as a multitude of typical persons, particularly prophets, typified him in his prophetical office, Gen. v. to Mai. iv. Luke i. iii. John i. iii.

4. The effectual revelation of the mysteries of our redemption, in order to remove our ignorance, necessarily required this office, Matth. xi. 27. John i. 18. Rom. x. 14 — 17.

Being God in our nature, Christ hath an infinite fitness for being the great prophet of the church. 1. He hath an absolutely perfect and comprehensive knowledge of all things, in their nature, properties, and circumstances, John i. 18. xxi. 17. ii. 25. Col. ii. 3. Heb. iv. 13. Prov. viii. 12, 14. 2. While

he is full of infinite patience, kindness, compassion, and care to instruct us in every thing important, he hath a sovereign power over our conscience, James iv. 12. Matth. vii. 29. xvii.

5. 3. Being absolutely infallible, being truth itself, the faith¬

ful and true witness, he can neither deceive nor be deceived, Heb. xiii. 8. John xiv. 6. Rev. i. 5. iii. 14. 4. Pie gives fur¬

niture and authority to all other teachers of God’s revealed truths, 1 Cor. xii. 2S, Eph. iv. II, 12. Matth. xvi. 19’. xxviii.

2SG

19, 20. Mark xvi. 15, 16. John xx. 21, 23. Acts i. 8. Matth, x. Luke x.

Christ neither needed, nor did ascend to heaven for instruction and furniture, before he began his public ministrations.

1. The Scripture never represents himUs ascending to heaven but once after his resurrection, which was after he had come down to our world in his incarnation, and gone down to the grave in his burial, Heb. ix. 12. viii. 1. i. 3. Eph. iv. 9. John

vi. 38. xvi. 28. 2. As Christ’s divine nature continued as

much in heaven, while he appeared on earth, as before, John iii. 13. i. 18. vii. 34. xii. 26. xvii. 24; and his human nature was filled with the Holy Ghost, John iii. 34. Isa. xlii. 1 — 4. lxi. 1, 2. xi. 2 — 4. Col. ii. 3, he needed not ascend up to heaven for instruction or furniture. Nay, long before his public ministrations, his wisdom amazed all that saw it in the temple, Luke ii. 46, 47.

Christ began to execute his prophetical office immediately after Adam’s fall, in publishing the first promise, and particularly announcing the bad consequences of his sin, and teach¬ ing to offer sacrifices, Gen. iii. 14 — 21. In his own person, he, at different times, and in diversified forms, issued forth manifold instructions and predictions, under the Old Testament, Gen. vi. ix. xii. xv. xvi. xvii. xviii. xxi. xxii. xxvi. xxviil. Exod. iii. — xxxiv. Lev. i. — xxvii. Num. v. vi. viii. x. xi. xii. xiv. xv. xvii. xviii. xix. xxvfii. xxix- Josh. i. vi.

vii. Judg. ii. vi. xiii. Zech. i. — vi. In his public ministrations on earth, he executed this office, not by correcting or enlarging the moral law of God, but, 1. In explaining and en¬ forcing its commands, Matth. v. — vii. xv. xxiii. Luke vi. &c.

2. In declaring the truths of the gospel, which is called the

doctrine of Christ, Acts xiii. 12. 2 John 9. Tit. ii. 10; the testimony of Christ, 1 Cor. i. 6; the gospel of Christ, Horn. i. 9 — 16; and which consists of divine truths necessary to be known in order to our salvation, but which could not be known by us without revelation, as the doctrine of the Trinity of persons in the Godhead; and especially those truths that originate in the plan of our redemption, and relate to the making, parties, and administration of the covenant of grace, Matth. xxviii. 19. xiii. xx. xxi. xxv. Luke viii. — xix. John iii. — xvii. xviii. 36, 37. 3. In foretelling future events, — his

own sufferings and death, Matth. xii. 40. xvi. 21. xvii. 9, 22, 23. xx. 18, 19, 28. xxi. 38, 39. x-xvi. 2; the treachery of Judas, John vi. 70. xiii. 21, 27. Matth. xxvi. 21 — 25; Peter’s denial of him, John xiii. 36 — 38. Matth. xxvi. 34, 35; the other ten disciples’ taking offence at him, and forsaking him, Matth. xxvi. 31. John xvi. 32; his own resurrection and glory, John ii 19. Matth. xvi. 21, 27. xvii. 9. xix. 28. xxvi. 32, 64; the cruel persecution which his disciples and followers would meet with, and their support under it, Matth. x. xx. 23. xxiv. 9, 10. xvi. 24. xix. 29. John xv. 20. xvi. 20, 22, 33. xv. 26, 27. xvi. 7 — 15, Luke xxiv. 49. Acts i. 5, 8; the spread of the gospel, the abolishment of the ceremonial law, and the calling of the Gentiles, Acts i. 8. Matth. xxvi. 13. viii. 11, 12. xxi. 41, 43. xxii. 1 — 13. xxviii. 19. John iv. 21 — 24. x. 16. xii. 23, 24 Luke xxiv. 47. Mark xvi. 15, 16; the rejection, ruin, and dispersion of the Jewish nation, Matth. iii. 10. viii. 11, 12. xii. 38 — 45. xxi. 33 — 44. xxii. 1 — 13. xxiii. xxiv. Luke xi. 42 — 51. xiv. 16 — 24. xvii. 20 — 37. xix. 12 — 27, 41 — 44. xxi. John viii 21; and the form and procedure of the last judgment, Matth. xxiv. xxv John v. 28, 29. Matth. xix. 28, 29. — After his resurrection he comforted his disciples, and instructed them concerning the form and ordinances of the gospel-church, &c. Mat. xxviii. 19, 20. Mark xvi. 15 — 18. Luke xxiv. John xx. xxi. Acts i. 2 — 8. — After his ascension, he instructed Saul, Ananias, and John, Acts ix. xxii. xxvi. Rev. i. — iii. vi x. xxii. — In the heavenly state, his immediate displays of his person manifest the perfections of God, Isa. lx. 19, 20. Rev. xxi. 23.

In his personal execution of his prophetical office, 1. Christ, in an authoritative, bold, and perfect manner, declared divine truths, Heb. i. 1. ii. 3. Matth. vii. 29. John vii. 46. He often represented them in parables, that he might fulfil Old Testament predictions, Psalm xlix. 1, 2. lxviii. 1, 2; might manifest the spirituality of his own mind, and teach us to improve every common incident as a spiritual instructor, John iii. 12, 13; might effectually reprove the Jews, without enraging them, Matth. xxi. 2S — 46; might more readily instruct the attentive and thoughtful, illustrating divine truths in a manner delight¬ ful to their mind, and easy for their memory, Jer. xiii. xviii. xix. Ezek. iv. v. xii. xv. xvi. xvii. xix. xxiii. Isa. xl viii. 17. 1. 4. 1 vii. 18. Hos. xii 10; and might justly occasion the blindness and ruin of those that hated his instructions, Matth. xiii. 10 — 15. 2. He exemplified the truths which he taught, in his

own person and conduct, Eph. v. 2. 1 Pet. ii. 21. 1 Thess. i. 6. 3. He attested his doctrines by his miracles, his death

and sacraments, John v. 36. x. 38. xviii. 36, 37. Matth. xxviii. 19. xxvi. 26 — 28. 4. He did, and doth, effectually apply his

doctrines, laws, promises, and threatenings to men’s conscience, Isa. xlviii. 17. John vi. 63.

Christ also executes his prophetical office in a mediate man¬ ner, by appointing and furnishing angels, prophets, apostles, pastors, teachers, parents, masters, &c. — to intimate his truths to men’s ears, Heb. i. 1 Eph. iv. 11, 12. vi. 4, Gen. xviii. 19, Isa. xxxviii. 19; by sending his Spirit to qualify his messen-OF THE PARTICULAR OFFICES OF CHRIST.

gers; and to explain and apply their instructions to men’s hearts, 2 Pet. i. 19 — 21. Heb. xii. 25. Acts vii. 38, 54. Deut. xxxii. 10. Luke ii. 25, 32. 1 Pet. i. 11, 12, 23. 1 Thess. i. 5. ii. 13. Acts ii. — vi. John xvi. 7 — 14. Isa. lix. 21. — But Christ far excels all created instructors. 1. Being the wisdom, of God, lie had, and hath a comprehensive knowledge of divine truths, and of all the spiritual conditions of his hearers, Prov. viii. Col. ii. 3. Heb. iv. 13. Rev. ii. 23. 2. He neither did, nor

doth need any instruction, having all knowledge in, and of himself, John i. 18. ii. 25. iii. 32. viii. 38 — 40. 3. He can

open men’s understandings, and make them spiritually to understand and apply his instructions, Luke xxiv. 45. 1 John v. 20. Acts xvi. 14. 4. His exemplification of his instructions

in his own person, is absolutely perfect, 2 Cor. iv. 4, 6. Col,

1. 15. Mat. xvii. 5. John viii. 29. 2 Cor. v. 21. 1 Pet. ii. 21,

22 5. He delivered his doctrines, not in the name of Jeho¬

vah, as one different from and superior to him, but in his own name, as his own oracles, John iii. 3, 5. vi. viii. x. Mat. v. — vii. xiii. xx. xxiii. xxiv. xxv. 6. He wrought all his miracles, by which he confirmed his mission and doctrine, in his own name, and by his own power, without ever praying for the exertion of any divine power in effecting them, John x. 32, 38. Mat. xi. 5. 7. While his death attested his doctrines, it chiefly served as an atonement for the sins of his people, Mat. xx. 28. Tit. ii. 14. 1 Pet. ii. 24. iii. 18. Rev. v. 9.

Christ’s execution of his prophetical office produces, 1. Rational knowledge of divine truths by external declarations of them. 2. Experimental, but not saving knowledge of them, by these external declarations attended with awakening afflictions and common operations of the Holy Ghost, Heb. vi. 4, 5. Mat. xiii. 20, 22. Isa. lviii. 2. 2 Pet. ii. 20. 3. Saving, heart-con¬

quering, and sanctifying knowledge of them, by the especial and effectual influence and application of them by the Holy Ghost, John vi. 44, 45, 65. 1 Tim. iii. 15 — 17. 1 Thess. i. 5. ii. 13. 2 Thess. ii. 13, lfi, 17. iii. 5.

II. Christ is a Priest appointed by God to offer sacrifice of atonement for men’s sin, — and to intercede with God for their eternal redemption. 1. He is often expressly called a priest in Scripture, Psalm cx. 4. Zech. vi. 13. Heb ii. 17. iv. 14. iii. 1. v. 5, fi, 10. vi. 20. vii. 3, 17, 21, 26. viii. 4. ix. 11. x. 21.

2. Offering sacrifice, .and making intercession, which are the work of a priest, are ascribed to him, Eph. v. 2. Heb. ix. 14.

vii. 24, 27. x. 7, 10, 14. ix. 24. vii. 25. Rom. viii. 34. - His

priesthood being only manifested by Revelation, and being the foundation of his other offices, — and especially because it would be disbelieved and detested by unrenewed hearts, and as he, in the sacrificing work of it, needed peculiar encouragement, he was installed in it by the oath of God, and had it prefigured by an uncommon multitude of types, some personal, as Melchizedek, Aaron and his sons, &c. and some real, as sacrifices, oblations, &c. Gen. xiv. xv. xxii. Lev. i. — xvi. Num, xv. xvii. xxviii. xxix. Heb. v. — x. Psalm cx. 4.

The Levitical priests resembled Jesus Christ in their divine call to their work; their preparation for it; their necessary purity and perfection; their work of offering sacrifices to God for men’s sin, and pleading for his favours to them, Exod. xxviii. xxix. Lev. xxi. xxii. i. — ix. xvi. Heb. v. — x. But he infinitely excels them,’ — in the dignity and holiness of his person, — in the solemnity of his call, — in his being the only priest of his order, — the only immediate approacher to God; — in the matter, efficacy, and unity of his sacrifice; — in the infinite prevalence of his intercession; — -and in the eternal continuance of his priest¬ hood, Heb. v x.

Christ was a priest on earth during his humiliation, and continues to be one in heaven for ever. 1. He executed both parts of his priestly work on earth. He offered hiinself a sacrifice for sin, Eph. v. 2, 23 — 27. Heb. i. 3. vii. 27. ix. 25, 28. x. 10, 14; and made intercession, Heb. v. 7. John xvii. 2. None of the typical priests became priests by their entrance into the sanctuary of God, but were priests before they could lawfully present

any oblations to him, Heb. v. 1. viii.,3. ix. 11, 12. - Christ’s

two offices of Priest and King are so different in their types,- — their work, — -their object and tendency, that it appears altogether absurd for any to pretend that they are the same.

Christ’s offering of himself a sacrifice, includes not only his sufferings, but his whole obedience to the broken law, habitual, active, or passive, — or his fulfilling the whole condition of the covenant of grace. He began his sacrifice in his conception, — continued it through his whole life, and completed it on the cross and in the grave. 1. The Scripture never restricts his satisfaction for sin to his sufferings on the cross, but represents it as including all his sufferings, and hence his holiness of nature and obedience of life, as therewith connected, Isa. liii. 2 — 5, 10. 1 Pet. i. 18, 19. ii. 21, 24. iii. 18. Mat. xvi. 21. Heb. v. 7, 8. x. 8, 9. Rom. v. 19, 17, 18. Phil. ii. 6 — 8. His agony in the garden was a remarkable part of his sufferings, Mat. xxvi. 38. Luke xxii. 44. Nor doth Zech. iii. 9. confine his giving satisfaction, but his finishing of it to a day. Nay, in God’s reckoning, a dafi often denotes a whole period, Jab xxiv. 1. Psalm xxxvii. 13. 2. Christ was made in the likeness of sinful flesh, that the righteousness of the law might be fulfilled, which consists in holiness of nature, and obedience of life, as well as in enduring all the OF THE PARTICULAR OFFICES OF CHRIST.

sufferings which God pleases to inflict as the punishment of sin, might be fulfilled in us, Rom. viii. 3, 4. And he was obedient unto death, Phil. ii. 8. Psalm xl. 8. John. xvii. 4. x. 18. xiv. 31. 3. Christ’s satisfaction, taken in its full latitude, must in¬

clude every thing which he, as our Surety, undertook to fulfil in our stead, — which must be all that we owed to the broken covenant of works, obedience as well as suffering punishment, Gal. iii. 10, 12, 13; for he came to fulfil the law, that we, by faith receiving his satisfaction as for us, may perfectly fulfil the law in him, Mat. 17, 18. Rom. iii 31. viii. 4. 4. His sacrifice

or satisfaction is the very same as his righteousness, Rom. i. 17. iii. 21, 22. v. 18. Phil. iii. 9. Dan. ix. 24. Isa. xlv. 24, 25. Jer. xxiii. 6. Now this comprehends obedience to the precept of the broken law, as well as suffering punishment for sin committed, Mat. iii. 15. Psalm xl. 8. Heb. v. 8 Phil. ii. 8. Luke xxiv. 26. Hence we are made righteous, — made the righteousness of God in him, — his righteous qualities and works, as well as his sufferings, being imputed to us as our sins were to him, Rom. v. 19. 2 Cor. v. 21. Isa. liii. 6. 1 Pet. ii. 24. iii. 18. 5. The law of

God never promises nor bestows eternal life on men as the reward of mere suffering, but as the reward of obedience, Lev. xviii. 5. Mat. xix. 17 Rom. x. 5. Gal. iii. 12.

But to anticipate objections, it must be observed, that, 1. Though Christ’s holiness of human nature, obedience of life, and voluntary suffering, be each of them absolutely perfect in its own place, yet they must be joined together in forming one complete satisfaction answerable to the demands of the broken law, Mat. iii. 15. Luke xxiv. 26. Phil. ii. 7, 8. 2. Wherever

our eternal redemption is represented as founded on Christ’s blood or death, — that is, put for his whole righteousness, — and the rather, that he was under a legal death as long as he was fulfilling it, and his death and shedding his blood were the most striking and finishing ingredients in it. 3. Christ never became man but in order to satisfy the whole demands of the broken covenant of works for us. He never, as man, owed any obedience to that law for himself, and therefore, all that he performed under it must be a satisfaction for us, Gal. iv. 4, 5. Rom. viii. 3, 4. — Nor did Adam’s ow ing obedience for himself hinder theim putation of it to his posterity as their legal righteousness, if it had been finished. 4. Believers are not bound to fulfil any holiness of nature, or obedience of life, in the manner that Christ fulfilled them, i. e. under the curse, and to the broken covenant of works, Rom. viii. 1. vii. 4. vi. 14. Gal. iii. 13. ii. 19. 1 Cor. ix. 21. Nor to purchase eternal life, as he intended by his whole righteousness, Rom. v. 21. vi. 23. But their holiness of nature and life is an important ingredient in their purchased salvation and eternal life, Phil. iii. 8 — 14. 1 Thess. v. 23.

In Christ’s sacrifice, his person God-man was the priest: Ins human nature as subsisting in his divine person, was the matter offered: and his divine nature or person was the altar which sanctified his gift. Hence he is represented as giving himself in sacrifice; for, though his manhood only obeyed and suffered, it did so as personally united to his divine nature, Tit. ii. 14. Gal. i. 4. Mat. xx. 28. Acts xx. 28. Eph. v. 2, 25. 1 Pet. ii. 24. in.

18. 2 Cor. v. 21. Gal. iii. 13. - To illustrate his satisfaction

for our sin, we may consider sin as a debt, for which we owe payment to God as our creditor, Mat. vi. 12; — as an enmity, rendering us haters of God and hated by him, Col. i. 21. Rom.

1. 30. viii. 7. Zech. xi. 8; and as a crime, which renders us guilty before him as a judge, Rom. iii. 19. Job ix. 2. Psalm cxxx. 3. — — Proper satisfaction must therefore pay our debt to the law and justice of God, — remove his indignation from us, and re¬ concile us to him, — -and make full atonement for our guilt in

voluntarily bearing all the punishment due to it. - Answerable to which, Christ’s righteousness may be considered as a ransoming price, — a reconciling sacrifice, — and a satisfying punishment. — Or, might we say, Christ, as our Surety, pays our infinite debt, by giving his infinitely precious self for us, Mat.

xx. 28. 1 Tim. ii. 5, 6; — as our Mediator, he thereby removes the enmity between God and us, Col. i. 20, 21. 2 Cor. v. 19/ 21; — and as our Priest and sacrifice for us, he bears the punishment due to our sins, in order to make atonement for then?, 1 Pet. ii. 24. iii. 18. Isa. liii. 5, 6, 10, 11, 12. Gal. iii. 13.

It was necessary in order to Christ’s making proper satisfaction for us sinners, 1. That he should assume our nature, that our sin might be punished in the same nature in which it had been committed, Heb. ii. 14, 16. Psalm xl. 6 — 8. Heb. x. 5 — 9.

2. That he should be perfectly holy, owing no satisfaction for

his own sin, Heb. vii. 26. 1 Cor. v. 21. 1 Pet. iii. 18. 3. That

he should voluntarily consent to make satisfaction for our sin, Heb. x. 9. Psalm xl. 8. Jer. xxx. 21. 4. That he should have

sufficient worth and efficacy to make full satisfaction for our sin, and power to raise himself from the dead, that so he might de-j liver us without ruining himself, Tit. ii. 13, 14. Eph. v. 2. John x. 18. 5. That he should be absolute Lord of his own

life, that he might dispose of it as he pleased, Exod. iii. 14. John x. 18. — If these things be supposed, no injury can happen to

any, by his satisfaction for us; — none to God, who planned this method of saving, men, and whose perfections are highly glorified by means of it. Luke ii. 14. Eph. i. 6. ii. 7; — none to God’s holy law, which is hereby magnified and made honourable, Isa. xlii. 21. Mat. v. 17, 18; — none to Christ himself, who willing¬ ly undertook this service, and quickly received his glorious reward, Luke xxiv. 26. Phil. ii. 6 — 1 1; — none to the world, which lost no person belonging to it by his death, — from which he was quickly raised, Rev. i. 18; — no hurt done by sparing guilty sinners, — they being sanctified, and made a blessing in the earth, Tit. ii. 14. Isa. vi. 13.

Christ’s satisfaction to the law and justice of God was absolutely necessary for purchasing the salvation of sinful men.

1. This necessity of it no way derogates from the honour of God’s perfections. He may be almighty and free, though he cannot deny himself, or mark himself like to, and a lover of, the wicked. He may sufficiently manifest his sovereignty in the circumstances, or the immediate subjects of punishment, though he cannot clear the guilty without an adequate satisfaction. It is infinitely to his honour, that he can render no sinners happy, without full atonement for their offences. It manifests, that such is the holiness of his nature, that he can have no fellow¬ ship with them, till his holy law and covenant, that original bond of connection between him and them, be fulfilled and magnified by themselves, or by another in their stead. It shews that such is his equity of nature, that he cannot acquit even his own beloved and only begotten Son, of sins imputed to him, without full satisfaction for them. It shews that such is his majesty, that he cannot suffer any contempt of himself to pass unpunished; — that such is his wisdom, that it could and did contrive an infinitely mysterious method of saving men; — that such is his infinite grace and love, that when it was necessary for our redemption, he, of his own free will, devoted his Son to be a sacrifice for us, Rom. viii. 32. John iii. 16. 1 John iv. 9, 10. 2. It hath already been proved, that avenging justice is

essential to God; and that the condition of the broken covenant of works necessarily must be the condition of the covenant of grace, for the redemption of men, Psal. v. 5, 6. xi. 5, 6, 7. cxix. 137. Gen. xviii. 25. Dan. ix. 7. Hab. i. 12, 13. Josh, xxiv. 19. Rom. i. 18, 82. Exod. xx. 5, 7. xxxiv. 7. Rom. ii. 6, 8, 9. vi. 23. 3. The universally-practised attempts of mankind

to make atonement for their sins by sacrifices or the like, ma¬ niple st that their reason suggests the necessity of satisfaction for sin; and that even when they had lost sight of the real design and meaning of sacrifices, which had been suggested by divine revelation, their consciences still insisted for satisfaction to an offended God, Heb. x. 1, 4, 11. Rom. iii. 19, 20. Mic. vi. 6, 7. 4. The Scriptures represent God’s giving Christ to be a ran¬ som for us, as an astonishing effect of his love, which it could not be, if he could have saved us by any easier method, without a full satisfaction for sin, John iii. 16. 1 John iv. 9, 10. Rom. v. 8, 21. Eph. v. 2. 2 Cor. viii. 9. 5. The penal sanction of

God’s law and covenant of works expressly required full satisfaction for sins committed, Gen. ii. 17. Deut. xxvii. 26. Ezek.

xviii. 4. Rom. i. 18, 32. vi. 23. Without shedding of blood there is no remission of sin, Heb. ix. 22. Without an atoning sacrifice nothing is to be expected but a fearful looking for of fiery indignation to devour the guilty, Heb. x. 26 — 31. Now, though particular threatenings, not confirmed by oath, may be conditional, general ones are never such, Isa. iii. 11. Rom. ii. 8, 9. 6. God could not have exposed his only Son to

such extreme debasement and suffering, if it had not been absolutely necessary for the redemption of elect sinners, Lam. iii. 32, 33. Mic. vii. 18, 19. Isa. liii. 10. Rom. viii. 32. Heb. ii. 10. Nay, all this was done to manifest his righteousness in the re¬ mission of men’s sins, Rom. iii. 24 — 26. 1 John i. 9. And it became God to make him a perfect Captain of salvation through suffering, Heb. ii. 10.

In vain it is pretended, I. “That God may abate his right in punishing offences against himself, as men may and often do: for, 1. Men cannot in every case, as in prosecution of murder, give up with their right, Num. xxxv. 31, 32. Now sin is an intended, an attempted murder of God himself. 2. Gcd cannot give up his claim relative to the just punishment of sin, without doing injury to himself, whose honour and majesty are affronted, — injurv to his law, which is contemned and violated, — injury to his creatures under his government, which are hurt, or, if capable, would be tempted to, or hardened in sin. II. In vain it is pretended, “That satisfaction for sin cannot consist with the merciful forgiving of it for, 1. Sins are not money-debts, in which payment from any hand is all that can be required, — but crimes, which, in strict law, ought to be punished on the offender himself. 2. God’s mercy shines infinitely brighter in his saving men through the blood of his Son, than if he had saved them without any ransom, Tit. iii.

5 — 7. John iii. 16. Rom. v. 8, 21. iii. 24. 1 John iv. 9, 10, 16, 19. Eph. v. 2, 25. 2 Cor. viii. 9. Gal. ii. 20, 21. 3. God’s

providing and accepting a satisfaction from his own Son in our stead, is an act of infinite mercy and grace. And as we con¬ tribute nothing to his making that satisfaction, or to his Father’s accepting it, his remission of our sins, in respect of us, must be as full and free as if no satisfaction had been made, Rom. iii. 24 — 26. Eph. i. 6 — 8. ii. 7. III. In vain it hath been pre¬ tended, “That God hath forgiven many sins without regard to a satisfaction; that Abel appeased God by his faith; that God pardoned Ahab on account of his repentance, 1 Kings xxi. 29; that, under the Old Testament, he never required any thing but faith and repentance as the conditions of pardon, Deut. xxx. 1 — 3. Jer. iii. 12 — 14, 22. xviii. 7, 8. Ezek. xviii. xxxiii. 11, 14. 1 Kings viii. 33 — 50. Lev. xxvi. 40 — 45; and that the gospel-eovenant, being still more gracious, confers pardon of

sin upon men, without any condition at all, Jer. xxxi. 31 — 34. Heb. viii. 10 -12. Mat. xviii. 27, 35. Luke vii. 41 — 48. Col. ii. 13. Eph. i. 7. iv. 32. Acts v. 31 for, L Most of these passages mentioned in the objection relate immediately to God’s removal of temporal judgments from the Israelites, which we do not hold to be any necessary satisfaction to his law or justice. 2. When Abel or any other pleased, not appeased, God, by faith, it was because they thus presented to him the righteousness of Christ, as fulfilled in their stead, Rom. iii. 24, 25. Gal. ii. 16. Phil iii. 9. 3. The gospel represents Christ as having

fully satisfied for our sins, and so can require no satisfaction at all. — Nor doth the dispensation of it require faith and repentance as proper conditions of pardon, but as means of receiving and improving that which Christ purchased by his satisfaction, Isa. liii. 6, 8, 11 Heb. x. 14. ix. 12, 13. 1 John ii. 1, 2. John xiv. 6, i. 29. 1 Pet. i. 18, 19. Luke i. 74, 75. Ezek. xvi. 62, 63. xxxyi. 25, 31, 4. According to the new covenant,

believers, under both Testaments, receive a free pardon of their sin without any satisfaction made by themselves, but not without one made by Christ; and hence are represented as for¬ given or saved freely by grace, and yet as redeemed with a great price, Rom. iii. 24. Eph, i. 7. ii. 8. v. 2, 25. Phil. i. 29. Acts xx. 28, Mat, xx. 28, 1 Cor. vi. 19, 20. Gal. i. 4. ii. 20. iii. 13, 14. Tit. ii. 14. 1 Pet. i. 19. iii. 18. Rev. v. 9. Rom. v. 8, 21. IV. In vain it is pretended, “That if God so loved the world before he gave his Son to obey and suffer for men, there could be no need of his obedience and death to reconcile him to them.”

— For though God loved that which wras his own about his elect, yet he could have no delight in, or fellowship wfith them, but in the way of destroying their sin, which could not be done without a proper satisfaction made for it. His love could only vent towards them in an honourable manner. Judges may love criminals whom they cannot dismiss unpunished. V. In vain it is pretended, “That, if God could have shortened Christ’s sufferings one moment, he might have shortened them two, 6rc. &c. till the whole moments, and hence the whole punishment, would be dropped — for though the moments or other circumstances of a murderer’s execution may be abridged, yet nothing essential to his punishment can lawfully be dispensed with.

Christ made a true and frorer satisfaction to the law and justice of God, for the sins of his people. 1. The Scripture re¬ presents him as a Surety charged in law with our sins, and bearing their punishment from God, Heb. vii. 22. Job ix. 33. Psalm cxix. 122. Isa, liii. 6, 4, 5, 8, 10, 11, 12. John i. 29. 2 Cor. v. 21. 1 Pet, ii. 24. iii. 18. 1 John ii. 1, 2. iv. 9, 10. Rom. iii. 24 — 26. iv. 25. v. 6 — 11, 16 — 21. 2. It represents him as redeeming us by the price or ransom of his obedience

§95

and sufferings, Job xxxiii. 24. Isa. liii. 5, 10, 11. Mat. iii. 15. xx. 28. xxvi. 28. 1 Cor. vi. 20. 2 Cor. v. 15, 21. Rom. v. 6, 7,

8. viii. 32, 33, 34. Gal. i. 4. iii. 13, 14 iv. 4, 5 Eph. i. 7. v. 2, 25. Col. i. 14, 20. 1 Thess. v 10. Tit. ii. 14. 1 Pet. i. 18, 19. ii. 24. iii. 18. 1 John ii. 1, 2. Rev v. 9. John x. 11, 15. And it must be remarked, that hypf.r and anti in these Greek texts properly mean ins i fad of. 3. It ascribes to the obedience and death of Christ as their native and necessary effects, the purchasing men, Acts xx. 28. 1 Cor. vi. 20. Tit. ii. 14, Iiev. v.

9. Gal. iii. 13. iv. 4, 5. — the expiating and purging away their

sin, Heb. i. 3. ix. 14. x. 22. 1 John i. 7, 9 Rev. i. 5; atonement or propitiation for sin, Job xxxiii. 24. Rom iii. 24 — 26. v. 11. Heb. ii. 17. 1 Johni. 7. ii. 2. iv. 10; their reconciliation to God, Rom. v. 10. 2 Cor. v. 18 — 21. Eph. ii. 16. Col. i. 20, 21; their deliverance from sin, — from the curse, and from the law as a covenant, Tit. ii. 14. John i. 29. 1 John iii. 5, 8. Eph. i. 7. v. 25. Gal. iii. 13. Rom. viii. 1, 2, 33, 34. vii. 4. vi. 14. Gal. iv. 4, 5. ii. 19, 20; their health and peace, Isa. iiii. 5. 1 Pet. ii. 24. Mic. v. 5. Eph. ii. 13, 14. 4 It represents his obedience

and death as a sacrifice for sin, Isa. liii. 10. John i. 29. Rom. iv. 25. iii. 24, 25. Eph v. 2. 1 Cor. v. 7. Heb. ix. 14, 26, 28.

vii. 27. viii. 3. x. 1, 12, 14. - Now, it may be observed, that

all the sacrifices, especially the sin-offerings, were ceremonial satisfactions in the stead of transgressors, that God might be Reconciled to them in a typical manner, — in order to which, the sin of the offenders was emblematically transferred to the un¬ blemished animal, by the laying on of their bands on its head, before it was slain in sacrifice: — and hence the sin-offerings and ■trespass-offerings had the very name of sin, trespass, or guilt, given to them by the Hebrews, Lev. i — vii. xvi. Num. vii. xxviii. xxix. Exod. xxix. &c. — All these sacrifices were typical of that of Christ; and hence quickly ceased after his death, Heb. vii. 11 — 25. x. 4, 5, 14, 18. xiii. 10. 5. In the obedience

and death of Christ we find every thing which the broken law could demand in a satisfaction for sinful men; and nothing which could be demanded of him for himself. He was made under the law, Gal. iv. 4. He was a bond-servant, obedient unto the slavish, the accursed death of the cross, Phil. ii. 7, 8. He ful¬ filled all righteousness in answer to the demands of the broken law, Matth. iii. 15. v. 17. Heb. v. 8. Dan. ix. 24. John viii. 29. Reing made sin, having all the sins of his people imputed to him, 2 Cor. v. 21. Isa. liii. 6. 1 Pet. ii. 24. — he was made a curse.. Gal. iii. 13; — and hence was treated by God and by creatures, as if he had been a remarkable transgressor, Isa. lii. 14. 1. 6. xlix. 7. liii. Psal. xxii. 1 — 21. lxix. 1 -20. Rom viii. 3, 32. Mat. xxvi. xxvii. John xviii. xix. Heb. ii. 10. 6. He was

crucified for us, in a manner in which none other ever was,

1 Cor. i. 13; and hence must have died in our stead in law reckoning: for if he had but died for ontr good, that had been no more than Paul and others have done, or ought to do, in labouring and suffering for the benefit of the church, Col. i. 24.

2 Cor. i. 6. Phil. ii. 17. 2 Tim. ii. 10. iii. 10, 11. iv. 0, 7.

1 John iii. 16. 7. In consequence of his obedience and suf¬

fering fulfilled for, and imputed to us, we become righteous before God in law-reckoning, Rom. v. 16 — 19. viii. 3, 4. 2 Cor. v. 21. Phil. iii. 9. Isa. xlv. 24, 25; and though by nature children of wrath, are legally reconciled to him, Rom. v. 7, 10.

2 Cor. v. 18 — 21. Col. i. 20, 21. Eph. ii. 2, 11, 14.

To prevent objections, it must be observed, 1. No passages of Scripture relative to men’s bearing their own iniquity, interfere with God’s demand of satisfaction from his innocent and holy Son in our stead. Those in Ezek. xviii. 4 — 30. xxxiii. 20. Isa. iii. 11. Rom. ii. 8, 9, either relate particularly to the wicked Jews there spoken of, or merely denote the certain ruin of obstinate sinners. — Children have often suffered from God in the punishment of their parents’ sin, Exod. xx. 5. 2 Kings x. Psal. cxxxvii. 8, 9. Hos. xiii. 16. Isa. xiii. 16. Jer. xlvii. 3. Lev. xxvi. 39. Luke xxiii. 28, 29. Or subjects in the punishment of their rulers, Judges ix. 1 Sam, ii — iv. xiii. xv. xxviii. xxxi.

2 Chron. xiii. xxi, xxviii. 1 Kings xi. 22. - And, if Christ

had not suffered as our Surety, having our sins imputed to him, he could never have suffered at all, especially in so tremendous a manner, — being so holy and virtuous in himself. 2. The Scripture never hints, that Christ suffered only, or chief y, to confirm his doctrine, procure experience, learn to sympathize with us, leave us an example of finished virtue, and to purchase eternal life for himself, — but to make atonement for sin, which doth not hinder it from answering other subordinate ends. 3. Though Christ’s satisfactory obedience and sufferings be not imitable by us, with respect to his end of satisfying God’s law and justice, they are an excellent pattern in their matter and manner, being intended for the glory of God and the benefit of men, Eph. v. 2. 1 John ii. 6. 1 Pet. ii. 21. 4. Christ stiffened

every natural ingredient of the punishment of our sin, though he did not suffer those which merely (low from the curse and its penal effects, as lying on a finite or sinful creature, as do¬ minion of sin and eternity of punishment. And indeed, had he 4>een capable of these, he could never have made any satisfaction. 6. A judge may demand satisfaction for offences, and yet give it himself. And, though Christ indeed equally satisfied all the divine persons, who were all equally offended, yet the Father peculiarly sustained the character of judge, in the work of our redemption. 6. Instead of encouraging men in sin, Christ’s satisfaction effectually redeems them from it, Tit. ii. 14. 1 Pet.

i. 18, 19. Mat. i. 21. Rom. vi. 10 — 12. The application of his righteousness to their conscience effectually delivers them from the strength and dominion of it, Rom. vii. 4. vi. 14. Gal. ii. 19.

1 Cor. xv. 56. The believing views of it most powerfully

determine them to hate sin, to love and practise holiness, Rom. vi. 10, 11, 12. 2 Cor. v. 14, 15. Psalm cxix. 32. cxvi. 16. Luke i. 74, 75. Heb. xii. 28. 7. Our gracious obedience and

patient suffering are exceedingly profitable in many respects, though they neither satisfy the justice of God nor purchase our eternal happiness. Psalm xix. 11. Isa. iii. 10. 1 Cor. xv. 58. Rev. xiv. 13. iii. 21. xxii. 14.

Christ’s obedience and sufferings are a satisfaction so complete to all the demands of the law and justice of God, and a price so full for our eternal redemption, that nothing can be added to it. 1. Such is the infinite dignity of Christ’s person, that his fulfilment of the broken law is sufficient to balance all the debt of all the elect, nay of millions of guilty worlds, Col.

ii. 9. Isa. vii. 14. ix. 6. Jer. xxiii. 6. Zech. xiii. 7. Tit. ii. 1y

14. Acts xx. 28. 2. God hath clearly manifested his accept¬

ance of Christ’s satisfaction as perfect, in his raising him from the dead, exalting him to his right hand, and making him head over all things to his church, Rom. i. 4. Phil. ii. 6 — 11. Heb. ii. 8 — 10. John xvi. 10. Isa. xlii. 21. liii. 10 — 12. 3. Christ’s offering himself but once, manifests the absolute perfection of his satisfaction by it, Heb. vii. 27. ix. 25 — 28. x. 1 — 14, 18. Rom. v. 15 — 19. 2 Cor. v. 21. 1 Pet. iii. 18. 4. Our complete justification by God, our reconciliation to him, and redemption from all evil to perfect and everlasting happiness, which are the immediate effects of Christ’s satisfaction, demonstrate the perfection of it, Isa. xlv. 24, 25. Rom. viii. 1,33. iii. 24. x. 16 — 21.

2 Cor. v. 21. Col. i. 20, 21, 22, 28. ii. 10. 1 John i. 7, 9. Heb.

i. 3. ix. 12, 14. x. 10, 14, 18. ii. 10. — Hence it necessarily follows, 1. That in God’s acceptance of Christ’s righteousness there neither is nor can be any taking part for the whole, or any thing instead of that which is of greater value, Isa. liii. 4 — 12. 2 Cor. v. 21. Isa. xlv. 24, 25. 2. That as the best works of

believers cannot satisfy for them in the least before God, as their judge, Isa. lxiv. 6. Phil. iii. 8, 9; so the infinite perfection of Christ leaves no possible room for their making any satisfaction, 2 Cor. v. 21. Acts xx. 28. Rev. v. 9.

To prevent objections it may be observed, 1. It is absurd to distinguish between the guilt o f the fault of sin, and the guilt of punishment. If Christ’s satisfaction therefore remove the dhargeableness of our faults upon us in order to punishment, there can remain no obligation to punishment, Rom. viii. 1. Isa, liv. 9. Rev. v. 9. 2. Though elect men continue in a le-OF THE PARTICULAR OFFICES OF CHRIST.

gal state of wrath, till they be spiritually united to Christ, yet the moment of their deliverance being from all eternity fixed in his covenant with his Father, all that they. meet with, even under the curse, is managed by him for the introduction of their happiness; and so can be no part of that satisfaction which they owe for their sin. 3, All that believers suffer in their state of union to Jesus Christ, is but fatherly chastisements, proceeding from his Father’s love to them, purchased by his righteousness for them, and secured by his new-covenant promises; and so can be no satisfaction to the penalty of the broken covenant of works, Col. i. 24. 1 Pet. iv. 13. 2 Cor. i. 7. Heb. xi. 26, 27. xii. 6, 11. Rev. iii. 19. 2 Tim. i. 8. Psalm exix. 67, 71, 75. 4. Mercy and truth exercised prevent noto¬

rious vices, and the temporal judgments which attend them, or even manifest the persons pardoned by God, Dan iv. 27. Prov. xvi. 6; but never satisfy for sin, or purchase absolution from God’s avenging wrath on account of it. Heb. ix. 22. 1 Thess. i.

10. Acts iv. 12. 5. Believers giving up themselves and services

to the honour of God, is never intended as atoning sacrifices for sin, but as grateful oblations for mercies received and seemed, Rom. xii. 1. Phil. ii. 17. 2 Tim. iv. 6. Heb. xiii. 15, 16. 1 Pet.

11. 5, 9. Hos. xiv. 2. Psalm lxvi. cxvi. ciii. cxlv. cxlvi.

By this necessary, true, and perfect satisfaction of Jesus Christ, 1. The perfections of God are manifested in the brightest and most heart-engaging manner. His infinite wisdom shines in his justly punishing his infinitely holy Son, that guilty sinners might be justified and saved: His unbounded majesty and authority, in having a God-man for his bond-servant: — his inflexible justice, in his not sparing, but condignly punishing his beloved, his only begotten Son, when but charged with the sins of men: — his holiness, in his being wroth with, and casting off his anointed for our sakes: — his faithfulness, in Jehovah himself assuming the likeness of sinful flesh, serving and dying under a curse, rather than one promise or threatening should fail: — his astonishing grace, in God himself, whom we had offended, becoming man, being made under the law, — obedient, poor, reproached, reviled, tempted, and tormented in both soul and body, — sweating great drops of blood, groaning and dying for us sinful worms, his inveterate enemies, Luke ii. 14. 2 Cor iv. 6. John xii. 27. xiii. 31. 1 John iv. 9, 10. Eph. v. 2. 2. The infinite debt of an elect world was fully paid, and

unspeakable and everlasting glory purchased for them, — and for him as their head, Mat xx. 28. Rev. v. 9. 1 Thess. v. 10. 1 Pet. iii. 18. Isa. liii. 4 — 12. Phil. ii. 7 — 11; and he obtained a new right to them, as his redeemed, Tit. ii. 14. Acts xx. 28. J Pet. i. 19. ii. 9. 1 Cor. vi. 19, 20. 3. This satisfaction being infinitely excellent in itself, fulfilled in a nature common to men, and thus equally suited to every man’s case, a sufficient foundation was laid for a general and indefinite invitation of them to receive and rest on it, as their justifying righteousness before God: — -and all of them, according to their degree of connection with the elect, receive manifold gifts, offices, or outward accommodations, which otherwise they would not, Isa. lv. 1 — 7. xxxv,’ Mat. xxiv. 22. Eph. iv. 11, 12; — though indeed reprobates en¬ joy these things as consequents, rather than as proper fruits of the death of Christ with respect to them. 4. A most effectual fountain of gospel holiness was opened. The law of God was therein manifested in its high and unalterable authority, astonishing extent, and infinite holiness, goodness, and equity, Isa. xlii. 21; the horrid nature of sin, as an attempt on the life of Jehovah, an actual murder of his Son in our nature, and as a crime, which entails everlasting destruction upon all them that love it — and which only the blood of God can expiate, Zech. xii. 10. John xvi. 9. Heb. x. 29. By this satisfaction applied to men’s conscience and heart, the broken law and its curse, which are the strength of sin, are removed, and inward grace conveyed into them, as a permanent vital principle of good works, Gal. iii. 13. 1 Cor. xv. 56. — 2 Cor. v. 17, 21. Col. ii. 13. 1 Pet. i. 2, 3. — In this satisfaction, the most complete and engaging pattern of holiness is exhibited, under the most dis¬ advantageous circumstances of poverty, desertion, temptation, reproach, persecution, Phil. ii. 5 — 8. Eph. v. 2. Mat. xi. 29.

1 Pet. ii. 21, 22. Rom. vi. — In it the most powerful motives of redeeming love, and its blessed effects are manifested, urged, and applied, for animating men to ail manner of holiness, Eph. v. 2. 2 Cor. v. 14, 15. 1 John iv. 9, 10, 19. Psalm cxvi. 16. cxix. 32. Luke i. 74, 75. Heb. xii. 28. 5. Satan and his works

are effectually ruined, Heb. ii. 14. 1 John iii. 5, 8. Gen. iii. 15. Col, ii. 14, 15. Dan. ix. 24.

In respect of its intrinsic worth, as the obedience and sufferings of a divine person, Christ’s satisfaction is sufficient for the ransom of all mankind, and being fulfilled in human nature, is equally suited to all their necessities. But in respect of his and his Father’s intention, it was paid and accepted instead of the elect, and to purchase their eternal happiness. 1. Christ died for those only for whom he undertook, as surety, in the covenant of grace, in order to obtain their eternal salvation, Heb. vii. 22. Isa. liii. 6, 8. 2 Cor. v. 21. 1 Pet. iii. 18. Rom. viii. 3, 4. x. 4. Tit. ii. 14. Now they are his seed, whom his Father loved and gave unto him out of the world, John xvii. 6, 9, 14, 23; whom he shall see in happiness with pleasure, and who shall be justified and glory in him, Isa. liii. 10, 11. xlv. 24, 25; and who shall experience his quickening virtue in their souls..

bear his image, serve him, and become heavenly men, 1 Cor. xv. 45, 49. Psalm xxii. 30, 31. 2. Those men for whom Christ

died are, in Scripture, represented as many, Mat. xx. 28. xvi. xxii. 14; — as his elect, who cannot be condemned, nor separated from the love of God, Rom. viii. 32 — 39; his church and body, Acts xx. 28. Eph. v. 23, 25; — his sheep, who shall infallibly enjoy eternal life, John x. 10, 15, 16, 27 — 29;-~his people, who are sanctified and saved, Heb. xiii. 12. Mat. i. 21; — his friends, who are reconciled to God, John xv. 13. Rom. v. 10. Col. i. 20, 21; — his children, for whom he prays, John xvii. xi. 52. xvii. 9. Isa. liii. 10; and brings to glory, Ileb. ii. 9, 10; and whom he calls brethren, and sanctifies, Heb. ii. 9, 11 — 16. 3. His obe¬

dience and sufferings are never represented as intended for put¬ ting men into any saleable state, — or procuring power and liberty for God, to enter upon lower terms of salvation with them; — but as intended for actually saving them from sin and misery, — redeeming them from an evil world,- — and bringing them to eternal happiness with God, Mat. xviii. 11. Lukexix. 10. 1 Tim. i. 15. Mat. i. 21. 1 John iv. 9. Heb. ix. 15, 16. Eph. i. 7. v. 23 — 27. Tit. ii. 14. Rom. xi. 26. John xvii. 19. x. 10. Gal. iv. 4 — 6 iii. 13, 14. i. 14. vi. 4. 2 Cor. v. 21. Ileb. ii. 9, 10, 14, 15.

1 Pet. iii. 18. And all these ends are represented as actually obtained by them, Heb. i. 3. ix. 12, 14. 1 Pet. i. 18, 19. ii. 24. Dan. ix. 24. Gal. iii. 13. Col. i. 20 — 22. Eph. ii. 13 — 16. Acts xx. 28. Rom. v. 8 — 11, 16 — 21. vi. 6. viii. 32 — 34. Isa. xlv. 24, 25. liv, 17. lxi. 10. 2 Cor. v. 15. 1 Cor. i. 30. xi. 10, 11, 19, 20. Phil. i. 29. Rev. i. 5, 6. v. 9,. 10. John vi. 33. x. 15, 28, 29.

2 Tim. i. 10. ii. 10. Heb. x. 14. 1 Pet. i. 2 — 4. 4- Satisfaction

to the law and justice of God is of such a nature, that all sup¬ position of God’s again demanding any part of it, from any for whom Christ obeyed and suffered, ehargeth the most shocking injustice on God, Isa. liii. 4 — 12. 2 Cor. v. 21. Gal. iii. 13; especially as lie satisfied for all their sins, 1 John i. 7, 9. ii. 7. Isa. liii. 6, 4, 5, 8, 10. Lev. xvi. 21. Dan. ix. 24. Eph. i. 2. Acts xiii. 38, 39. 1 Pet. ii. 24: — so that neither unbelief, nor any thing else can condemn a soul united to him, Rom. viii. 1, 33, 34. 5. The Scripture represents Christ’s death not merely

as a sacrifice to make atonement for sin, but also as a meritorious price of inestimable benefits, Isa. liii. 5, 10. Acts xx. 28. Mat. xx. 28. xxvi. 28. And our pardon of sin, reconciliation with God, acceptance into his favour, — freedom from the power and pollution of sin, sanctification of nature and life, victory over devils and death, — resurrection to, and possession of eternal happiness, are represented as its inseparable attendants and just reward, Rom. v. 10. Eph. i. 7. Rom. iii. 24. Heb. ii. 14, 15. Rom. vi. 10, 11, 14. Isa. xxv. 8. Rev. v. 9, 10. 1 Thess. v. 10. 1 Pet. iii. 18. A righteous God cannot therefore deprive any person, for whom they were purchased, of any of these benefits, Gen. xviii. 25. Deut. xxxii. 4. 1 John i. 9. Rom. iii. 26. 6. Christ’s satisfaction is represented as equally, or more effectually justifying and saving those for whom it was made, than Adam’s disobedience was to condemn them. But this it could not be, unless every person for whom it was given were made truly righteous in it before God, and to reign eternally in happiness, even as every person whom Adam represented is made a sinner, and heir of death and wrath through his disobedience, Rom. v. 12 — 21. 1 Cor. xv. 22. 7. It is manifest that Christ,

in his intercession, prays only for his elect, John xvii. 9. — Now, his intercession, in respect of its objects, is of the same extent with his atonement, 1 John ii. 1, 2. Nor will common sense allow, that he would lay down his life for any person for whom he would not intercede. 8. The Scripture alway represents the death of Christ for, or instead of men, as an astonishing evidence of his and his Father’s love to them, John xv. 13. Eph. v. 2. 2 Cor. viii. 9. Gal. ii. 20. Rom. v. 6 — 8. viii. 32. I John iv. 9, 10, 16, 19. John iii. 16. But it could not be so, if the most of those for whom he died were never a whit the better of it, nay, never informed of his death, till by means of the despisers of him, in hell. 9. The tenet of Christ’s dying equally for all men, or for any that are not elected and actually saved, is pregnant with the most glaring absurdities, viz. That as but few of mankind, comparatively taken, are actually saved, God hath in a great measure lost his end, in his principal work of men’s redemption; — that either, through want of wisdom, he hath laid his plan extremely ill, or, through want of wisdom, power, or mercy, he is unable to execute it in opposition to the corrupt inclinations of men; — that multitudes of wicked men, for whom he put his Son to death, must be much more wise and powerful than himself; so that he cannot make them will¬ ing in the day of his power, or keep them through faith unto salvation; — that Christ, to no good purpose, threw away his in¬ finitely precious life for the most of mankind, who are never saved; — that he threw it away for millions who, at that very time, were in hell, beyond the reach of all mercy, — for millions whom he never informs of it, or of the salvation thereby purchased, — and never calls to believe on him any more than if they were devils, Job xviii. xx. Psalm ix. 17. 2 Pet. ii. 5, 6. Jude 7. Psalm cxlvii. 19, 20. Rom. x. 14 — 17; — nay, for millions whom he forbade his ministers to call to faith and gospel-repentance, Mat. x. 5. Acts xvi. 6, 7; — and so, who are left without all hopes of redemption, Actsiv. 12. Epli.il. 12. 2 John

9. Prov. xxix. 18. - To pretend that Christ died for men

upon condition of their truly believing and repenting of their sins, which are not only infinitely above, but contrary to their

corrupted natural powers, is to represent God as insulting the misery and weakness of men, — and sporting wdth the death of his Son, in suspending the whole efficacy and good fruits of it upon an infinitely improbable, nay impossible condition.

Objec. I. “Christ is represented as the Saviour of all men, “— and to have died for all. God wills all men to be sav- “ed: and all that were condemned and died in Adam, are jus- “tified and live through Christ, 1 Tim. iv. 10. ii. 4, 6^ 2 Cor. “v. 14, 15. Heb. ii. 9. 2 Pet. iii. 9. Horn. v. 18, 19. 1 Cor. xr. “22.” Answ. 1. The terms all and every, used in Scripture, often denote but a great many, — or of all sorts. Hence it is said, that all Judea went out to John’s baptism, and ale men held him as a prophet, Mat. iii. 5, 6. xxi. 26; — that ale men came to Jesus, John iii. 26; — while it is certain that multitudes of men, and even of Jews, eontemned both John and Jesus, Mat. xi. 18, 19. Luke vii. 30. — It is said, that all the cattle in the land of Egypt died, when none but such as were left in the field died, Exod. ix. 6, 3, 19; — that the hail smote every herb, and brake every tree, — while many herbs and trees remained to be afterwards destroyed by the locusts, Exod. ix. 23. x. 15; — that all the Israelites gave their ear-rings for making the golden calf, when none but such as had gold ear-rings, and consented to that idolatry, did so, Exod. xxxii. 3,26. 1 Cor. x. 7; — that all the people of Judea were carried captive to 11abylon with Jehoiachin, when no more but his queen, princes, warriors, eunuchs, artisans, and a few others, were then carried captive, and multitudes afterwards remained under the government of Zedekiah, 2 Kings xxiv. 14, 15. xxv. — that all nations served Nebuchadnezzar, and his son, and grandson; that the sight of him extended to all the earth; that all flesh was fed by him, when but a few nations within about five or six hundred miles of Babylon submitted to, or depended on him, Jer. xxvii. 7. xxv. 18 — 26. Dan. iv. 11, 12; — that all the beasts of the nations lodged in the ruins of Nineveh, when no more than many of different kinds did so, Zeph. ii. 14; — that all lands were plagued with famine in the days of Joseph, and heard of the fame of David and Solomon; — that Ahab sought for Elijah in all lands, when no more but a few countries adjacent to Egypt and Canaan are meant, Gen. xli. 17. 1 Chron. xiv. 17. 1 Kings iv. 31. xviii. 10; — that people from every nation under heaven attended Peter’s sermon at Pentecost, when none but of about thirteen nations, not far from Judea, were present, Acts ii. 5 — -11; — that the man cured of blindness saw every man clearly, when none are meant but such as were near to, and looked at by him, Mark viii. 25; — that Paul became a servant, and all things to all men, when no more than al sorts of men, Jews and Gentiles, bond and free, &c. and all lawful condescensions are meant, 1 Cor. ix. 19 — 22; — that the flesh of all men is given to the beasts, when none but antichristian men are meant, Rev. xix. 19. - Sometimes the sig¬

nification of all and every is limited by the nature or condition of the thing which is spoken of. Servants are to obey their masters, and children their parents, in all things, i. e. all things lawful, Tit. ii. 9. Col. iii. 22, 20. The Lord upholdeth all that fall, and raiseth all that are bowed down, i. e. such as trust in him, or are upheld and delivered, Psalm cxlv. 14. Asvverably to these manifold plain limitations of the terms all and every, we readily grant that Christ died for many men; that he died for men of all sorts and ranks, high and low, rich and poor, bond and free, Jews and Gentiles, — -and that he died for all that believe on, and are saved by him. But what is that to his dying in the room of ali men as their Surety and Representative? 2. Not one text quoted in the Objection proves

that Christ died in the law-room of all mankind. It is not said in 1 Tim. iv 10, that Christ, but that the living God is the Saviour of all men, delivering them from manifold troubles and dangers. Nay, Christ, not as Surety, but as Administrator of the new covenant, is the official Saviour of all men, to whom they have all full warrant to apply for eternal salvation, 1 John

iv. 14. John iv. 42. — In the four next texts all and every must be limited agreeably to the context, — to all sorts or ranks of men, 1 Tim. ii. 4, 6, 1, 2; — to the children who are sanctified and brought to glory, Heb. ii. 9, 10, 11, 13; — to those that are made new creatures, and the righteousness of God, 2 Cor. v. 14, 15, 17, 21; — to those that are elect according to the foreknowledge of God, — that obtain precious faith, and are healed, 2 Pet. iii. 9. i. 1. 1 Pet. i. 2. Isa. liii. 6, 5. Rom. viii. 32, 33. More¬ over, it is certain, that though God, by his law, commands all devils, as well as men, to be perfectly holy, and if they were so, they would be perfectly happy, 1 Pet. ii. 16. Mat. xxii. 37, 39, yet he never intended to render them all either holy or happy. And many men have little more opportunity of gospel-repentance or knowledge than devils have, Eph. ii. 12.

Psalm cxlvii. 19, 20. Prov. xxix. 18. - The two last texts in

the Objection do but prove, that all Christ’s spiritual seed, whom he represented, shall have justification and life through him, even as Adam’s natural seed, whom he represented, have sin and death entailed upon them through him; and in the first the comparison is not so much stated between the objects of sin and death, or of righteousness and life, as intended to demonstrate that Christ’s righteousness hath much more efficacy to save men, than Adam’s sin hath to destroy them, Rom.

v. 18, 19. 1 Cor. xv. 22.

Objec. II. “Christ died for the world, — all the world,

“the whole world, John iii. 16, 17. i. 9, 29. iv. 42. vi. 51.

“2 Cor. v. 19. 1 John ii. 2. iv. 14.” Answ. 1. Most, if not all of these texts, might as properly have been produced to * prove that all men are actually saved. And indeed, if men will insist that Christ laid down his life for all men, they ought, if they want to be consistent with themselves, to hold that not a single soul of mankind is or can be damned, there, “jbeing as good proof from Scripture for the last as for the fust; compare Joel ii. 28. John xvi. 9. Psalm xxii. 27. lxxii. 17. John xii. 32. Luke xvi. 16. Col. i. 28. 1 Cor. iv. 5. And why not also prove from Eph. i. 10. Col. i. 20, that all the devils are reconciled to God by the death of Christ? 2. If the

word world, all the world, whole world, be taken in its utmost latitude of meaning, it must include all devils as well as all men. 3. When world in Scripture means persons, it sometimes denotes the Roman Empire and its subjects. Acts xi. 28. Rom. i. 8. Acts xvii 6. Luke ii. 1; or the Gentiles as distinguished from the Jews, Rom. xi. 12, 13; or even but a small part of the Jews, John xii. 19; or the wicked men of the world, 1 John iv. 4, 5. v. 19. John xv. 18, 19. vii. 7.

1 Cor. ii. 12; or the papists, Rev. xiii. 3, 8, 16. 4. Christ

is the official Saviour of all men in this world, suited to their necessities, and to whom each of them may warrantahly apply, 1 John iv. 14. 5. In some of the texts mentioned in

the Objection, world may denote the Gentiles chosen in Christ as distinguished from the Jews, John iv. 42. 1 John ii. 2. iv. 14. In others it may denote the elect in general, who are the substance and better part of the world, Isa. vi. 13; and who, under the gospel, are chiefly gathered from among the Gentiles, — and it is limited by the context, to such as are enlightened and have their sins taken away, John i. 9, 29; — are loved of God, and not condemned, but saved, John iii. 16, 17; — are made partakers of eternal life, John vi. 51, 54; — have their trespasses not imputed to them, but are made the righteousness of God in Christ, 1 Cor. v. 19, 21.

Objec. III. “Christ died for many of those that eter- “nally perish, Rom. xiv. 15. 1 Cor. viii. 10, 11. 2 Pet. ii. 1.

“Heb. x. 29.” Answ. The two first-mentioned texts do not respect men’s everlasting destruction in hell, but their hurt, grief, trouble, or stumbling in this life. That of Peter relates not to spiritual or eternal redemption, but to deliverance from heathen ignorance and idolatry, and bestowing of common gifts, as Deut. xxxii. 6. Nor is it certain that Christ is the Lord there spoken of, or that he is called by the name nEsrotes, there used, in all the New Testament. — In Heb. x. 29, not. the wicked man there spoken of, but Christ himself is said to be sanctified by the blood of the covenant; compare John xvii. 19. Heb. ii. 10. - Besides, men may be apparent¬

ly bought or sanctified with Christ’s blood, though it had never been intentionally shed for their eternal redemption.

Objec. IV. “If Christ did not die for all men, none but “elect men could be under any obligation to believe the gos- “pel. None could be exhorted to believe on him, as they £{ could not be sure that he had died for them; nor could “they be blamed for their impenitence and unbelief, as they e could not know that Christ had died for them, in order to 44 save them.” Answ. 1. Men’s obligation to believe on Christ, as offered in the gospel, is not founded upon any secret intentions of God, but upon his openly manifested offers of salvation in the gospel, and his plain command to receive that which he offers, Deut. xxix. 29. Isa. xlv. 22 — 25. lv. 1 — 7. Itev. xxii. 17. Matth. xi. 28. John iii. 16, 17. Acts ii. 38, 39. iii. 26. xvi. 31. 1 John iii 23. v. 10 — 12. John vi. 27 — 29. 2. No man is called, at first hand, to believe that Christ, as his Surety, intentionally died for him in particular; but is Called to believe his own unspeakable need of him, his fulness and ability to save him; that God hath, by a deed of gift, constituted and offered Christ to sinful men in general, as such, and therefore to him in particular, as an all-sufficient Saviour; — that there is an infallible connection between faith and eternal salvation; that such as come to Christ believing his gospel offers, shall in no wise be cast out; that the invitations of the gospel are directed to him as plainly and particularly as to any other, and ought to be credited and embraced without any inquiry into the intended extent of Christ’s death: and there¬ fore to credit and embrace them accordingly. - Nor can elect

men know any thing of God’s kind -intentions towards them; but in believing his gracious promises, and feeling his gracious influences on their soul, 2 Pet. i. 4, 10. 1 Thess. i. 4, 5. Gal. ii. 19, 20. Rom. viii. 28 — 30. 3. The law of nature would

have prohibited and condemned men for all their sinful impenitence, though no Saviour had ever been provided. - Gos¬

pel hearers will not be condemned for their not believing un¬ truths or uncertainties, but for not believing that which is plainly declared and offered in the gospel. 4. If, as our opponents must grant, heathens be n.ot condemned for not believing on Christ, of whom they have not heard, Rom. x. 17, it must be the revelation of him in the gospel, not his intention in dying for all men, that is the immediate ground of our faith.

Objec. V. <c Even gospel hearers have not sufficient means “of salvation, unless they be certainly informed that Christ “died for them, before they believe in him.” Answ. 1. It

is then hoped, that our opponents will no more pretend that heathens, who never hear of Christ’s death, have sufficient means of salvation. 2. Gospel revelations and ordinances be¬ come unprofitable, not from their insufficiency, but through men’s neglect or misimprovement of them. 3. God is no more obliged to render the gospel effectual to all them that hear it, than to bestow it upon all them that want it. 4. Men are and will be condemned, not so properly for what they can¬ not do or attain, as for what they are and do, in approving their own want of true holiness, John v. 40. Zech. vii. 11, 12.

Objec. VI. “The doctrine of Christ’s dying for some, not “for all men, reflects mightily upon the love, goodness, and mercy of God, as if, though Christ’s death might have equally availed to redeem all mankind, he had by his inten- “tion unkindly limited its efficacy to a few.” Axsw. 1. Christ’s death was not intended in the room of a few, but tor innumerable multitudes, perhaps thousands of millions of man¬ kind, Rev. vii. 9. xxi. 24. 2. Who dare reply against God,

who is bound to shew mercy to no sinner, but hath mercy on whom he will have mercy, and w hom he will he hardeneth? Exod. xxxiii. 19. Rom. ix. 1G — 23. 3. God had no more

reason, without himself, to have mercy on all men, than upon all devils for not one of whom it can be pretended that Christ died, Ileb. ii. 1G. Jude 6. 4. If, notwithstanding

Christ’s dying for them, most or all of mankind may go to hell; most of them never hear of his death for them, nor receive the Holy Ghost to make them apply it to themselves, where could there be, any mercy or love in his so dying for them P — Where could there be either mercy or wisdom in dying for them all, on condition that their deceitful and desperately wicked heart should convert itself, and believe, artd repent? What distinguished mercy and love could there be in his doing no more for them who are saved, than for those who are eternally damned — and no more than he did for thousands of millions that were in hell at the time of his death, beyond all reach of mercy, and many more, who, he foresaw, would never be a whit better of his death, as to their spiritual concerns.- - How infinitely greater the mercy, in his uncondi¬

tional dying for many millions, so as to render their eternal salvation absolutely certain!

Objec. VII. “The doctrine of Christ’s dying unconditionally, in the room of some men only, is destructive of all piety “and virtue, — of all prayer and thanksgiving for all men, — “and of all solid comfort to awakened consciences. But that r< of Ins dying equally for all men, mightily encourages to “these, and all other holy duties: it represents Christ and his “Father as infinitely amiable and engaging patterns of bene- “volence, — gives inconceivable energy to all the gospel-calls 45 to faith and repentance, — and comforts the most notorious 44 sinners with grounds of hope, if they repent.” Answ. 1. The friends of particular redemption are willing to risk a comparison in piety and virtue, in prayer and thanksgiving for all men, and in every thing else becoming the gospel, with their opponents, whenever they will, if the law of God be allowed to be the standard of judgment. 2. Particular redemption requires prayer to be made for all sorts of men, nay, for all men, living, or that shall live hereafter, unless one were certainly known to have committed the unpardonable sin against the Holy Ghost, — with submission to the will of God, 1 Tim. ii. 1, 2. 1 John v. 14, 16. Thanksgiving is to be made only for what good things men have received, have a right to, or ground to hope for. It is infinitely greater ground of thanks¬ giving that thousands of millions are certainly and Unconditionally redeemed to everlasting life, and shall, without fail, enjoy it, than if men by the conditional death of Christ for them all, had only an infinitely improbable chance of happiness, if their corrupt free will behaved aright. The choicest saint, according to our opponents, hath no more certainty of obtaining heaven, than we allow to the most profligate wretch that ever lived. Nor have saints in heaven any more ground of thanksgiving than the damned in hell, as Christ died equally for them all. And the Spirit may have exerted himself equally for their welfare. 3. Particular redemption represents God as loving men, even his enemies, effectually, and for ever; — a pattern of the most exalted benevolence. But, where is his engaging pattern of benevolence, if he only do that for us which can avail us nothing, unless we perform the infinite¬ ly impossible condition of self-regeneration and perseverance in holiness, by the power of our own carnal mind, which is enmity against God? Besides, the death of Christ being only known to a small part of mankind, it cannot be in it, but in his common providence, that all men can discern him as an universal pattern of benevolence, Matth. v. 45. Psalm cxlv. 9. 4. If an Arminian preacher would candidly tell his audience, “Christ died for all men; but he and his Father are altogether careless, or incapable to gain their end of saving men by this means: They seldom inform the hundredth part of man¬ kind of it: The far greater part of those for whom he died, are eternally damned: God himself cannot help it, unless their free will conduct itself aright. Nay, though with power superior to omnipotence itself, you should, under the curse of God’s law, and under the dominion of your inward enmity against him, repent, believe, and long persevere in perfect holiness, yet a wrong movement of your free will in your last

moment, may certainly plunge you into everlasting misery.” What encouraging energy would this add to the calls and promises of the gospel? - But the preacher of particular re¬

demption, upon God’s authority assures his audience, 46 That Jesus Christ and all his full and everlasting salvation are free¬ ly and earnestly offered by God to them; that, in their earnestly attempting to believe, they may expect that he will grant them true faith as his free gift, by the very first act of which, how¬ ever weak, they will be irrevocably interested in him and his eternal salvation,” Isa. xlv. 22, 1?, 24, 25. 5. It can be small

comfort to troubled souls to hear, “That Christ died no otherwise for them, than for Judas and millions who were in hell before his death; and that they must certainly be damn-, ed, unless their own wicked heart com ert itself, and persevere in true holiness and virtue till their death.” But by the full and free offers of Jesus Christ and his salvation, which includes regeneration and faith, — true comfort and relief are administered, Isa. lv. 1 — 7. i. 18. xlv. 22. xlvi. 12, 13. Prov. i. 22, 23. ix. 4, 5. xxiii. 26. Matth. xi. 28. John vi. 37, 44, 45, 63. vii. 37, 38. 2 Cor. v. 19, 20. Heb. vii. 25. Pom. viii. 1, 2, 32 — 39.

t

Christ’s Intercession, the other part of his priestly work, doth not properly include his human sympathy towards his countrymen, Luke xix. 41, 42; nor perhaps in part, his prayer for his murderers, Luke xxiii. 34. — It is represented as an ask¬ ing, praying, pleading as an advocate, and offering up incense for us, Psalm ii. 8. John xiv. 16. xvii. 9. Heb. ix. 24. vii. 25. Rom. viii. 34. 1 John ii. 1. Rev. viii. 3, 4. He doth not ask any thing for himself, but as it tends to his people’s advantage, John xvii. He intercedes for his elect only, John xvii. 9. 1 John ii. 1. Rev. viii. 3, 4; and for each of them and all their cases, John xvii. 9 — 24. Heb. vii. 25. Luke xxii. 3l, 32. Rev. viii. 3, 4. — The accusations of Satan, Rev. xii. 10. Zech. iii. 1; — the multitude of our sins and wants, 1 John ii. 1; — and our own unworthiness and unfitness for immediate appearance be¬ fore God, or to order our cause before him, render Christ’s intercession absolutely necessary. — Its being represented as a plead¬ ing in the sanctuary, Heb. ix. 24, 25; — as an offering of incense on the golden altar, Rev. viii. 3, 4; and a pleading upon his propitiatory sacrifice, 1 John ii. 1,2; prove that it belongs to his priesthood. — Nor is his godhead any more inconsistent with his intercession, than it is with his offering himself in sacrifice, — or than his manhood is with his high royalty. — Nay, be¬ fore he assumed his manhood, he, though not in his present manner, interceded for his people, Zech, i. 12; and perhaps Job xxxRi. 24. — In his complete person, God-man, he will continue to intercede for ever, Psalm cx. 4. Pfeb. vii. 24, 25.

Christ’s intercession, in its present form, consists in, 1. His presenting himself before God, in our nature, and in the merit of his finished atonement, as the ground of his bestowing upon elect men all the blessings which they need, according to the covenant of grace, Heb. ix. 24, 2. His intimation of his

will in thought, if not sometimes in words, that his purchased blessings may be applied to them according to their need and the new covenant-settlement, John xvii Luke xxii. 31, 32. Zech. i. 12. Re.v. viii. 3, 4. 3. His answering all accusations

laid against them by Satan, the world, or their own conscience, — refuting that which is false, and pleading forgiveness of every thing justly charged, on account of his own completed atonement, 1 John 1, 2. Zech.iii. 1 — 3. 4. His presenting all their

worship and service performed in faith to God, and rendering it acceptable through his own righteousness, Rev. viii. 3, 4. 1 Pet. ii. 5.

The dignity of Christ’s person, the merit of his sacrifice, and the wisdom and fervour of his requests, rendering them alway prevalent, John xi. 42. xvii. 24. Rom. viii. 34. Heb. vii. 25, they procure for his elect every blessing of the new covenant, in its proper order and time; — for the unconverted, the gift of the Spirit, regeneration, justification, adoption, John x. 16. xvii. 20. Psalm ii. 8; — for believers’ growth and perseverance in grace, peace of conscience, and access with boldness to God’s throne of grace, and at last eternal glory,- — notwithstanding their daily failings, 1 John ii. 1. John xiv. 13, 14. xvii. 17. Heb. iv. 16. vi. 19, 20. John xvii. 24. — And, by his intercession, he effectually counteracts Satan and all his instruments, Luke. xxii. 31, 32. Zech. iii. 1 — 3. i. 12.

III. Besides that natural supremacy and dominion over all things equally with his Father and the Holy Ghost, — Christ hath also a mediatorial dominion, or kingdom, which, 1. Was given him by his Father as the reward of his offering himself in sacrifice, Psalm ii. 8. Mat. xxviii. 18. Phil. ii. 6 — 11. Isa. liii.

10 — 12. lii. 13, 14. 1 Pet. i. 21. Luke xxii. 29. Dan. vii. 14.

2. Belongs to him as God-man, Isa. ix. 6, 7. John v. 22 — 27.

3. Which chiefly respects his church, and is administered for promoting the eternal salvation of her true members, Eph. iv.

11 — 14. - 1. Multitudes of scriptures ascribe lordship and

dominion to him, Gen. xlix. 10. 1 Sam. ii. 10. 2 Sam. vii. 16. Psalm ii. xxi. xlv. lxxii. lxxxix. xcvi. — c. cx. cxxxii. xlvii. cxlv. — cxlix. xxii. 27 — 31. lxviii. 17 — 35. xxiv. 7 — 10. cxviii. 22. Isa. ix. 6, 7. xi. 4, 5. xxxii. 1, 2. Jer. xxiii. 5, 6. xxxiii. 15, 16. xxx. 21. Ezek. xvii. 22, 23. xxi. 26, 27. xxxiv. 23, 24, 29. xxxvii. 24, 25. xliii. 3. xlvi. 10. Dan. ii. 44, 45. viii

13, 14. ix. 25. xii. 1. Hos. iii. 5. xiii. 9, 10. Mic. v. 1 — 6. ii 13. Zech. vi. 9 — 13. ix. 9, 10. Mat. ii. 2. xxv. 34, 41. xxviii. 18. John i. 49. xviii. 36, 37. 1 Tim. i. 17. And, even on his cross, his kingly power was marked in three different languages,

John xix. 19. - 2. Many kingly titles are ascribed to him, —

as a made Lord, Acts ii. 36. 1 Cor. viii. 6. Eph. iv. 5; Prince of life, Acts iii. 15; King of saints, King of kings, and Lord of lords. Rev. xv. 3. xvii. 14. xix. 16; Head of the church, Eph. iv 15, 16. v. 23. i. 22. Hos. i. 11 Col.i. 18. ii. 19; the Foundation, 1 Cor. iii. 11. Isa. xxviii. 16. Eph. ii. 20 — 22; chief cor¬ ner Stone, Psalm cxviii. 22. Zech. x. 4. Eph. ii. 20; Ruler, Judge, Leader, Commander, 2 Sam. xxiii. 3. Mic. v. 1, 2. Isa. xxxiii. 22, lv. 4; Captain of the Lord’s host, and of salvation. Josh. v. 13. Heb. ii. 10; Shepherd, Ezek. xxxiv. 23. Isa. xl. 11, 12. 1 Pet. ii. 25. v. 4. Heb. xiii. 20. 3. Many symbols of

kingly power are attributed to him, — as royal unction, Psalni xlv. 7. ii. 1 — 3. lxxxix. 19, 20; — royal inauguration commenced in God’s eternal purpose, Psalm ii. 6 — 9; intimated by angels at his conception and birth, Luke i. 31 — 33. ii. 10, 11; and acknowledged by himself and others at his death, John xviii. 33 — 37. xix. 12 — 19. Mat. xxvi. 64. Luke xxiii. 42, 43; — solemn investiture with royalty in his resurrection, ascension, and sitting down at his Father’s right hand, Mat. xxviii. 18. Acts ii. 36. 1 Pet. iii. 22. Eph. i. 20 — 22. Phil. ii. 9 — 11; — royal coronation by his enemies, Mat. xxvii. 29. John xix. 2, 3; by his church, Song iii. 11; and by his Father, Heb. ii. 9. Phil.

ii. 9 — 11. Psalm xxi. 3;- — a royal throne, Psalm cx. 1, 5. xlv. 6. Heb. i. 5. viii. 1. Rev. iii. 21. Mat. xix 28. xxvi. 64; a royal sceptre, by which he gathers and governs his people, Heb. i. 8. Psalm xlv. 6. cx. 2; and destroys his implacable enemies. Psalm ii. 9. Rev. ii. 27. xix. 15; royal laws, Isa. ii. 3. Rom. iii, 27. 1 Cor. ix 21. Mat. xi. 29, 30. Gal. vi. 2. Prow viii. 15; — royal servants or ambassadors, 2 Cor. v. 20. iii. 6. 1 Car. iv. 1, 2; — royal guards or attendants, Zech. xiv. 5. Hab. iii. 3 — 7. Deut. xxxiii. 2. Jude 14. Mat. iv. 1 1. xxvi. 53. Dan. vii. 10. Psalm lxviii. 17. xlvii. 5, 6. Mat. xiii. 41, 49. xxv. 31; royal revenues, Psalm xcvi. 8. xlv. 11; — royal magazines of spiritual armour, Eph. vi. 10 — 19; — royal power to judge, acquit, or condemn, John v. 22. Mark ii. 5 — 11. Mat. xxv. 31 — 46. 4. He was prefigured in his kingly office by Melchizedek, king of Salem, Heb. vii. 1 — 24; Moses, king in Jeshurun, Heb. iii. Joshua the conqueror of Canaan, David and Solomon, kings of Israel, and by all the kings of Judah,, Jer. xxx. 9, 20. Song

iii. 6 — 11. Mat. xii. 42.

Christ’s mediatorial kingdom is, I. Very extensive, reaching to all creatures, either as conquered enemies, ministers, and instruments ol government, or faithful subjects, Mat. xxviii. 18. Acts x. 36. Psalm cx. 1, 2, 3, 5, 6. viii. 6 — 8. Heb. i. 14. Eph. iv. 11, 12. 1 Cor. vi. 11. Tit. iii. 5 — 7. Eph. v. 25 — 27, 30; to persons of all ages, nations, and conditions, Psalm ii. 8. lxxiii. 10 — 14. xxii. 27, 28. Gal. iii. 28. Col. iii. 11; and to both body and soul, Phil. ii. 10, 11. — But, though Christ, as Mediator, hath a power to influence the management of all things in heaven and earth for the benefit of his church, Eph. i. 22. John xvii. 2. Mat. xxviii. 18. Prov. viii. 15, 16. 2 Sam. viii.

15, he is not, as Mediator, the moral governor of men, who are

without his visible church. 1. The Scripture never represents him as mediatorial moral governor of heathens, but as King of Zion, Zech. ix. 9. Psalm ii. 6; of the house of Jacob, Luke i. 33 of his own house, Heb. iii. 6. His kingdom can have mult’ des added to it, Psalm cx. 2, 3. Rev. xi. 15. Obad. 21. Men are not naturally members of his kingdom, but graciously brou ht into it, Col. i. 13. 2. We find no mediatorial laws

with his, church, Rom. ii. 14. Eph. ii. 12. Isa. ii. 3; nor any proclamations of his mediatorial authority, Isa. lxiii. 19. Psalm cxlvii. 19, 20. 3. Christ being alway undivided, he can¬

not be the mediatorial governor of Heathens’1 morals, till he be first their mediatorial prophet or teacher, Psalm cxlvii. 19, 20. Eph. ii. 12. Acts xiv. 16. xvii. 30. 4. Christ cannot be the me¬

diatorial moral governor of Heathens without their being under a dispensation of the covenant of grace, and having the means of their eternal salvation, which it is certain they have not, Eph. ii. 12. Prov. xxix. 18. 2 John 9. II Christ’s mediatorial kingdom is of a spiritual nature, Luke xvii. 20, 21. John xviii. 36 And hence, in its New Testament form, it is called the kingdom of heaven, or of God, to mark that its original, form, administration, privileges, and tendency are heavenly and divine, Mat. iii. 2. iv. 17. xxii. xxv. 1. In its more glorious form, it began when the temporal dominion was departed from the tribe of Judah and the family of David, Gen. xlix. 10. Dan. ix. 24 — 27. 2. It was typified by the temporal government of the Jews, and therefore must be of a more excellent, a spiritual nature, Heb. xi. 40. x. 1. ix. 10, 11. 3. Every thing pertaining

to the kingdom is spiritual. The king is meek and lowly, — a root out of a dry ground, that came not to be ministered unto, but to minister, — a servant of rulers, who avoided every appearance of temporal dominion, Zech. ix. 9. Isa. xi. 5. liii. 2. xlix. 7. Mat. xx. 28. John vi. 13. Luke xii. 13, 14; and is a quickening Spirit, 1 Cor. xv. 45. His throne at his Father’s right hand, and in the hearts of his people, is spiritual, Psalm cx. 1. Heb. i. 3. Rev. iii. 21. Eph. iii. 17. Col. i. 27. His sceptre is his spiritunl word, made the power of God to men’s salvation or destruction, Isa. ii. 3. liii. 1. Psalm cx. 2. Rom. i

16. John vi. 63. Heb. iv. 12. 2 Cor. x. 4, 5. Psalm xlv. 4, 5. ii. 9. 2 Cor. ii. 16. Hos, yi. £. Rev. ii. 12, 16, xix. 15, 21. His

laws are spiritual, Rom. iii. 27. viii. 2. vii. 12, 14- The worship and homage paid him are spiritual, John iv. 24. Rom. xii- 1. 1 Pet. ii. 8. 9. Phil. iii. 3. His true subjects are spiritual men, a willing people, renewed in the spirit of their minds, born from above, not of the will of the flesh, but of the will of God by his Spirit, 1 Cor. ii. 15. Psalm cx. 2. Rom. xii 2. Eph. iv. 23. John i. 13. iii. 5, 6. James i. 18. 1 Pet. i. 2, 23. ii. 5. Gal. iv. 19; and their dwelling and conversation are heavenly and spiritual, Eph. ii. 6. Phil, iii 20. Col. iii. 1, 2. His man¬ ner of go vernment is spiritual, Zech. iv. 6. His ministers, principal enemies, armour, warfare, and principal punishments and rewards, are spiritual, 1 Pet. iii 22. Heb. i. 14. Psalm ciii. 19, 20, 21. Eph. iv. 11, 12 vi. 10 — 20. 2 Cor. x. 3 — 5. Johnxiv. 27. xvi. 33. Rom. xiv. 17. 2 Cor. iv. 18. 2 Thess. i. 6 — 10. 4. His ends of erecting his kingdom are spiritual, i. e. to de¬ stroy the works, power, and kingdom of the devil, 1 John iii. 5, 8. Col. ii. 13; and to glorify God in the eternal salvation of men, Gen. xiix. 10. Psalm lxxii. 17. Isa. xlv. 17. Eph. i. 3. 1 Pet. iv. 11. Luke xii. 14. Eph. iii. 21. — It is only in allusion to the Jewish state, and in condescension to men’s weakness, that this spiritual kingdom is often represented by the prophets in figures drawn from a temporal kingdom, Deut. xxx. 4, 5. Ezek. xxxiv. xxxvii. Dan. vii. 27. Mic. iv. 6 — 8. Psalm ii. lxxii. xxi. xlv. III. It is everlasting. Christ was appointed to it from all eternity, Psalm ii. G — 8. Prov. viii. 23. Mic. v. 2. He began to execute his kingly office immediately after the fall, Gen. iii. 8 — 19. He executed it all along under the Old Testament, in taking Adam, Noah, Abraham, ami their families, into a church state, Gen. iii. 24. iv. 3, 4. ix. xii. — xxviii. — in prescribing laws to the Hebrews in the wilderness, Exod. xv, to Deut. xxxi. — in appointing the form and, service of Solomon’s temple, 1 Chron. xvii. xxii. — xxvi. 1 Kings v. — ix. In his incarnation, he was born a king, Mat. ii. 2. He was acknowledged as such by the wise men, Mat. ii. 1,2, 11; by Nathaniel, John i. 49; and by the Syrophenician woman, Mat. xv. 22; by blind men, Mat. ix. 27. xx. 30, 31; by mariners, Mat. viii. 27; by the crucified thief, Lukexxiii. 42; by Pilate, John xix. 19; by angels, Luke i. 31 — 33. ii. 10, 11; and by his Father, Mat. xvii. 5. In his state of humiliation, he acted as King of his church, in instituting ordinances, appointing officers, and issuing forth commandments in his own name, Mat. x. xvi. 18, 19. xviii. 15 — 20. xxvi. 2G — 28. v. — vii. Luke vi. x. — in dislodging devils, Mat. iv. 25. xii. 28, &c.; in repeatedly purging the Jewish temple from buyers and sellers, John ii. 13 — 17 Mat. xxi. 12, 13; — -in triumphantly riding to Jerusalem on an ass, Mat. xxi. John xii. Zech. ix. 9; in conquering and triumphing over his enemies on the cross, Col. ii. 14, 15.

Gen. iii. 15. — In, and after his resurrection, he was more solemnly invested with royal power, Mat. xxviii. 18 — 20. Phil, is. 8 — 11. Acts v. 31. ii. 36. 1 Pet. i. 21. iii. 18, 21, 22. Eph.

i. 20 — 23. Psalm xlvii. 5, 6, 7. xxiv. 7 — 10. lxviii. 18 cx. 1 — 7. — In his exalted state of royalty, he appointed the form and laws of his New Testament church, John xx. 21, 22. Mat. xxviii. 18 — 20 Acts i. 3, 4, 8. Mark xvi. 15 — 18. 1 Cor. xii. 28, 29. xi. 23 — 29. Eph. iv. 11, 12; he hath and shall govern her to the end of the world, Mat. xxviii. 20. Psalm lxxxix. 37. 2 Sam. vii. 13. Isa. ix. 7. 1 Cor. xi. 23, 26. At the last day, he will judge the world; and thereafter continue his reign through all eternity, Psalm 1. 2 — 6. Mat. xxv. 31 — 46. Rev. xx. 11 — -15. Psalm xlv. 6, 7. lxxxix. 37. 2 Sam. vii. 13. Dan.

ii. 44. vii. 14, 27. Luke i. 33 Isa. ix. 7. 1 Thess. iv. 17. - -

At the end of the world he will account to his Father for his management in time, present all his redeemed, perfect in holiness and hapoiness, and change his present form of government, 1 Cor. xv. 24 — -28; hut will for ever retain his kingly power. His enemies, being then all conquered, and under his feet, will not be able to dethrone him, John xvi. 33. Col. ii. 15. Heb. ii. 18. Isa. xxv. 8. Psalm cx, 5, 6. 1 Cor. xv. 25. His subjects will not seek to dethrone him, Isa. liv. 9, 10. lxi. 10. xxvi. 2. Jer. xxxii. 39, 40 Nor will his Father attempt it, Psalm xlv. 6. Heb. i. 8. Psalm lxxxix. 3, 4, 28. Nor would it be for the honour of God or the benefit of his people, that he should be deprived of his peculiar honours of reward, while they enjoy the glories which he purchased.

Christ’s mediatorial kingdom may be distinguished into, 1. His kingdom of power, in which he hath the disposal of all things in heaven and earth, for the good of his church. Mat. xxviii. 18. xi. 27. John iii. 35. v. 22. Eph. i. 20 — 22. Phil. ii. 9 — 11. 1 Pet. iii. 22. 1 Cor. xv. 25. — David’s headship over the heathen nations which he conquered, was typical of this, 2 Sam. viii. 14. xxii. 44. Psalm xviii. 43, 44. 2. His kingdom of grace,

—the external form of which consists in men’s conjunct profession, worship, and service of God in Christ, by means of officers, and ordinances of his own appointment. In respect of this, men often but feign subjection to him, and shall be cast out. Psalm xviii. 44 Mat. viii. 12. xiii 47. xxi. 43. The in¬ ternal form of it consists in the spiritual subordination of true believers to Christ as their Husband, Saviour, and Lord, — and in righteousness, peace and joy in the Holv Ghost, Luke xvii. 20, 21. Isa. xliv. 3 — 5. xlv. 23. Rom. xiv. 17. Phil. iii. 3. Tit. ii. 14. 3. His kingdom of glory, which is also called the king¬

dom of the Father, because he gives it to redeemed men, and reigns in it in a more immediate manner, ordinances ajid churchofficepj being laid aside, and the subjection of Christ, as man

and Mediator, to him, more fully manifested, Mat. xxv. 34.

xiii. 43. 1 Cor. xv. 28.

Christ manages his kingdom of power, 1. In appointing or making angels, men, and every other creature, to work together for the good of his church, especially her true members, in their militant state, Heb. i. 14. Psalm xxxiv. 7. lxxviii. 49. Rom. viii. 28. 1 Pet. iii. 13. 2. In permitting evil angels and their

instruments to tempt and persecute his professed subjects, 2 Cor. xii. 7. Eph. vi. 12. 1 Thess. ii. 18. Rev. ii. 10. xii. xiii. xx. 7 — 9. 3. In restraining and bounding their rage and hatred, in re¬

spect of its fervour, duration, or effects, Rev. ii. 10. xii. 10, 12. xx. 1 — 3. Psalm lxxvi. 10. 4. In making all their temptations,

and the harassments of his people, turn out to his glory and their good, Psalm lxxvi. 10. Rom. viii. 28. 2 Cor. iv. 17. Psalm cxix. 67, 71, 65. Heb. xii. 10, 11. Phil. i. 12 — 14. 1 Cor. xi. 19. Mic. vii. 9, 14. Isa. xxvii. 9. 5. In judging and punishing

all his and his people’s enemies, Psalm ii. 9. xxi. 8 — 12. xlv. 5. lxxii. 9. cx. 1, 5, 6. 2 Cor. xv. 25; — particularly his Jewish opposers, Mat. xxiv. 29 — 51. xxi. 44. xxii. 7; the persecuting heathens of the Roman empire. Rev. vi. 12 — 17; the Antichristian papists, Rev. ix. xi, xiii. xiv. — xix. 2 Thess. ii. 8; and all wicked angels and men at the last day, 2 Thess i. 8, 9. Rev.

xiv. 11. xx. 12 — 15. Mat. xxv. 31 — 46. 6. In rewarding those that had been friendly to his people and interests, as in making most honourable use of angels at the last day, Mat. xxv. 31. Jude 14. 2 Thess. i. 7; and in gloriously renewing this lower world, Rom. viii. 21. 2 Pet. iii. 13.

Christ manages his kingdom of grace in its external form. 3. In appointing many different ordinances of worship, common or more solemn, for erecting or preserving his church in her infant or adult state, Gen. iv. 4, 5. xvii. 10 — 14. Exod. xii. — xl. Lev. i. — xxvii. Hum. iii.- — vi. xv. xvii. — xix. xxviii. xxix. Deut. iv. — xxxii. Mat. v. — vii. x. xvi. 18, 19. xviii. 15 — 20. xxviii. 19, 20. Mark xvi. 15 — 18. 1 Cor. xi. 23 — 29. xiv. 1 Tim. ii. — vi. Tit. i. — iii. 2. In instituting offices, qualifying and sending ordinary and extraordinary officers, for erecting and maintain¬ ing his church, 2 Chron. xxxvi. 15. Heb. i. 1. Eph. iv. 11 — 14. i Cor. xii. 3. In giving his Spirit, that, by his ordinary and extraordinary influences, accompanying the proclamation of his truth, he may attest his officers and doctrines, gather and pre¬ serve his subjects, and make them observe bis ordinances and laws, Isa. xxxii. 15 — 18. xliv. 3 — 5. lix. 21. Joel ii. 28, 29. John xvi. 7 — 14. xv. 20, 27. xiv. 16, 17, 26. vii. 37 — 39. iii. 5; 6, 8. xx. 22. Ezek. xxxvi. 27. Prov. i. 23. Acts i. 5, 8. ii. 1 — 47. iv. 31. Heb. ii. 4. 1 Thess. i. 5. 1 John ii. 20, 27. 4. In

providentially protecting his church from being ruined by erro?

I L ’

neons teachers or naughty professors within her, or by open persecutors without her, Zech. ii 5. Isa. lxiii 9. ltev. vi. vii.

xi. xii. xiv. 1 — 5. 5. In enlarging his church at the expence of her Jewish, Heathen, or Antichristian enemies, Psalm cx. 2, 5, 6. Dan. ii. 44. Rev. xii. 10. xi. 15. Isa. xlix liv. lx. Mic.

jv. v. Zech. viii. — xiv. ii. 11. - He manages it in its internal

form, 1. In effectually calling his elect, and by changing their state and nature, bringing them to himself, thus rescuing them from their slavery to the broken law, sin, Satan, the world, and death. Psalm cx. 3. xxii. 27 — 31. Isa xxvii. 12, 13. xliv. 3 — 5. xlv. 24, 25. xlix. 25, 26. Rom. viii. 2. vi 14. vii. 4. John iii. 5, 6, 8. v. 25. viii. 32, 36. 1 Cor. vi. 11. Tit. iii. 3 — 7. Col i. 13. 1 Pet. i. 2, 3. 2. In ruling them by his word published to

them in the gospel, and written in their hearts by his Spirit, as their enlightener, directer, quickener, and comforter; — and in subordination hereto, by his providence, correcting them for their disobedience, or pardoning it, on their renewed actings of faith and repentance, Psalm cxlvii. 19. cxix. 11, 18. John xiv. 16, 17, 26. xv. 26. xvi. 13 — 15. Gal. vi. 8. v. IS, 22, 23. Eph. v. 9. Psalm lxxxix. 30 — 35. xciv. 12. 1 Pet. i. 6, 7. Mic. vii. 14, 18, 19. Psalm cxix. 67, 71. xcix. 8. Isa. xxxviii. 16. xliv. 22. lvii. 17 — 19. Hos. ii. 6, 7, 14. Jer. xxxi. 18 — 27. Heb.

xii. 5 — 11. Rev. iii 19 3. In protecting them from the hurt¬

ful and re-enslaving influence of the broken covenant of works, and of sin, Satan, the world, or death, Col. iii. 3. Jude 1. 1 Pet. i. 5. John x. 28, 29. Psalm xii. Isa. xlvi. 4. lxiii. 9. xxv. 8. IIos. xiii. 14. Heb. ii. 15. Psalm xxiii. 4.

Christ manages his kingdom of glory, 1. In giving all his true subjects on earth, a full and irrevocable title to it, and some foretastes of its happiness, 2 Cor. v. 1 — 7. xii. 1 — 6.

1 Pet. iv. 14. i. 8. 2. In preparing heaven for them against

the appointed moment of their death, as well as them for it, John xiv. 2. 3. In readily admitting their departed souls into

the heavenly mansions, Acts vii. 59. Luke xxiii. 43. ii. 29.

2 Pet. i. 11. Rev. iii. 21. xiv. 13. Isa. lvii. 2. Phil. i. 21,

23. 4. In raising the dead, publicly and solemnly judging the

world at the last day, John v. 28, 29. Dan. xii. 2 Rev. xx. 11, 12. Mat. xxv. 2 Tim. iv. 7, 8. Tit. ii. 13. 5. In then putting down all temporary power and authority, which had been used in church or state, that every thing may be under the more immediate government of God, 1 Cor xv. 24, 28. 6. In solemnly

presenting all his redeemed subjects in one body to his Father, perfect in holiness and happiness, 1 Cor. xv. 24. Heb. ii. 10, 13. 7. In perpetually governing and blessing his saints in their heavehly state with the full and immediate enjoyment of God, 1 Thess. iv, 17. Isa. lx. 19, 20. 1 Cor, xv. 28.

of Christ’s state of humiliation-.

Reflect. Thrice happy they, in and for whom Jesus Christ executes these offices! — Happy they, whom he teaches the in¬ finitely marvellous, pleasant, powerful, and profitable truths of God, in a manner that enlightens, draws, renews, ravishes, and sanctifies their heart! — Happy they, who, being chargeable with guilt, sinful pollution, impotence, and unskilfulness in prayer, have this sin-expiating, this ever-effectually interceding High Priest between God and them! — How boldly they may come to his throne of grace, — flow together to his goodness, and sing in the heights of Zion, while their soul is like a watered garden, whose springs fail not! — Happy his subjects, who is love itself, whose laws are holy, just, and good, — a perfect law of liberty, and whose whole administration is wisdom, righteousness, condescension, and kindness. — Let me never presume to teach others, till Jesus Christ teach me himself. Let me not dare to touch holy things, till Jesus have washed me in his blood, clothed me with his righteousness, and made me an effecttual sharer in the virtue of his intercession. — Let me not dare to commence ambassador for Christ, till he hath subdued my inward enmity against him, and given me a manifest commission. — God forbid, that my ministerial labours should but amount to a stabbing of my Redeemer in all his offices, under the fifth rib; — that I should be a Judas, — by my legal and lifeless sermons, or unedifying practice, betraying him into the hands of sinners to be crucified.